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SarfaarlJ Bftmutg Sdjool
ANDOVER-HARVARD THEOLOGICAL
LIBRARY
MDCCCCZ
CAMBRIDGE, MASSACHUSETTS
THE HARVARD ORIENTAL SERIES
VOLUME TWENTY-FIVE
HARVARD ORIENTAL SERIES
EDITED
WITH THE COOPERATION OF VARIOUS SCHOLARS
BY
CHARLES ROCKWELL LANMAN
PROFE880R AT HARVARD UNIVERSITY ; CORRESPONDING MEMBER OF THE
ACADEMIE DBS INSCRIPTIONS ET BELLE8-LETTRES OF THE
INSTITUTE OF FRANCE
IDolume tEwent\>*five
CAMBRIDGE, MASSACHUSETTS
Ibarvarb ^University Iptess
1920
RIGVEDA BRAHMANAS:
THE AITABEYA AND KAUSlTAKI
- — •
BRlHMANAS OF THE RIGVEDA
TRANSLATED FROM THE ORIGINAL SANSKRIT
BY
ARTHUR BERRIED ALE KEITH, D.C.L., D.Litt.
OP THE INNER TEMPLE, BARRI8TER-AT-LAW
REGIUS PROFESSOR OF SAN8KRIT AND COMPARATIVE PHILOLOGY
AT THE UNIVERSITY OF EDINBURGH
LATE OF HIS MAJESTY'S COLONIAL OFFICE
TRANSLATOR OF THE VEDA OF THE BLACK YAJU8 SCHOOL
sp
CAMBRIDGE, MASSACHUSETTS
Ibarvarfc 3Univer8it\> press
1920
The volumes of thia Series ma; be hod, in America, by addressing -The Haryabo
University Press, Cambridge, Massachusetts ; and in England, by addressing
Humphrey MlLFOBD, Oxford University Press, Amen Corner, London, E.G.
A Descriptive List of volumes 1-30 of this Series, with titles and prices, may be
found at the end of thia volume.
These volumes are printed with funds given or bequeathed to Harvard University by
the late Henry Clarke Warren, of Cambridge, Massachusetts, A brief Memorial of
Mr, Warren is given at the end of volume 30. A bound volume, containing the
Memorial and a Descriptive List with Critical Reviews of the Books, will be sent free
upon application to the Harvard University Press.
AHDOVHR-HAKVARD
rHEOUWICAL LIBRARY
Cambridge, Mass.
PBIKTKD I-BOH TYPE AT THE
UNIVERSITY PRESS, OXFORD, ENGLAND
BY FBEDEBICK HALL
PRINTER TO TBI UirrvKBSITT
Jfttt edition, 1920, One Thousand Copies
PK
Z?7J
IN MEMORIAM
FRATRIS
R. C. STEUART KEITH, I.C.S.
(1876- 1919)
PREFACE
This translation of the Brahmanas of the Rigveda was prepared in the
winter of 1914-15, and in the following autumn Professor C. R. Lanman
added to the many obligations which I owe to him by undertaking to find
a place for it in the Harvard Oriental Series. Interruption of correspond-
ence, due to submarine activity, delayed arrangements for printing, but
substantial progress was made in 1917. Thereafter, however, the increasing
pressure of war conditions rendered work difficult, and when, on the
conclusion of the armistice, an active resumption of printing took place, my
absence in London, while serving on Lord Crewe's Committee on the Home
Administration of Indian Affairs, postponed for a considerable period the
correction of the proofs.
The plan followed in this work is that adopted in the case of the
translation of the Taittirtya Sarhhitd, vols, xviii and xix in this series, and
it gives me sincere pleasure to express once more my indebtedness to the
works of Professors A. A. Macdonell; T. Aufrecht and J. Eggeling, my
predecessors at Edinburgh; W. Caland, V. Henry, A. Hillebrandt,
H. Oldenberg, W. D. Whitney, and, last but not least, C. R. Lanman.
Dr. F. W. Thomas, as ever, facilitated the use of the resources of the Library
of the India Office, including the MS. of Vinayaka's commentary on the
Kaumtaki Brahmatui, from which are derived the renderings ascribed in
my translation to the commentary. My wife shared with me the task, of
correcting the j^oofs and preparing the indexes. To Mr. Frederick Hall
and his staff my best thanks are due for the care which they have taken
in the production of the work.
A. BERRIEDALE KEITH.
Edinburgh,
October 10, 1919.
CONTENTS
PAGE
INTKODUCTION 1-108
1. Comparison of Contents of the two Br&hmanas 1-21
2. The Relations of the two Br&hmanas 22-28
3. The Composition of the Aitareya Br&hmana .... 28-36
4. The Composition of the Kaositaki Br&hmana .... 86-42
6. The Dates of the two Br&hmanas 42-50
Relation to Panini 42
Relation to Yaska 42
Relation to Q&kalya 48
Relation to Agvalftyana and Q&nkh&yana .... 44
Absence of reference to Metempsychosis .... 44
Political references 44
Relation to other Br&hmana texts 45
Relation to Apastamba 48
Astronomical data 49
Date of later part of the Aitareya 49
Date of Metrical Portions of the Aitareya .... 50
6- The Ritual 50-68
The Qankhayana Qrauta Sutra 50
The Agval&yana (JJrauta Sutra 51
The Soma Sacrifice 58
The R&jasUya and the Story of Qunah9epa .... 61
7. Language, Style, and Metre 68-101
Language of the Mantras 68
Language of the Prose 70
Style 96
Metre 98
8. Commentaries and Editions 101-108
TRANSLATION OP THE AITAREYA BRAHMANA . . 105-844
TRANSLATION OF THE KAU§ITAKI BRAHMANA . . 845-580
GENERAL INDEX 581-546
SANSKRIT INDEX 647-555
ADDITIONS
Introduction. P. 42. S. E. Belvalkar {Systems of Sanskrit Grammar, pp. 15-19)
defends the view which places Pftnini in the seventh century B.C., but without
adding any argument of weight K. P. Jayaswal (IncL Ant. xlvii. 188) holds
that Katy&yana's date may be ascribed to 248-200 B.C., on the ground of his
V&rttika on ii. 1. 60 ($akap&rthiv&dindm upasamkhydnam), and argues that, as
Pftnini holds (vL 3. 21) that the genitive case-ending is retained in compounds
in a disparaging sense, he cannot have known the imperial title devdnftmpriya,
which Acoka attributes to his predecessors. The cogency of the argument is
imperfect, since there is no real proof that the title was actually used before
Acoka's time as an imperial title. On the other hand, S. Levi's effort (Journal
Asiatique, s£r. 8, xv. 284-240) to bring down Pftnini's date to c 800 b.c. on
the strength of his mention of Sftmkala, Bhag&la, and Taksacilft, and of the
occurrence of Ambhi in the Ganapdfha equally lacks cogency.
P. 45. P. D. Gune (Bhandarkar Commemoration Volume, pp. 46, 50, 51)
inclines to favour the view of the priority of the Gopatha Brdhmana to Yftska,
but adduces no new evidence of weight, the similarity of Nirukta iv. 27 to
Gopatha v. 5 being one of substance alone.
P. 46. The publication by W. Caland of Das Jaiminlya-BrOhmana in
AustcaM (Amsterdam, November 1919), renders available proof of the
posteriority of the Jaiminiya to both the Aitareya and Kausitaki Br&hmanas.
Thus the account of the Gavftm Ayana (ii. 874) is plainly later than AB. iv. 17,
and that of the consecration of Kecin (ii 58, 54) than KB. vii. 4. Many
proper names in the Jaiminiya have parallels in the other two texts, the
former presenting some of these names in inferior forms ; of special interest
are Vftsistha Sfttyahavya, Aik&dacftksi, $jlfvan Vfttav&ta, Nagarin J&nacruteya,
Saujata Arftti, Vrsacusma Arjlcvana, Somacusma Sfttyayajni, Hiranyadant
Veda, Budila Acvatarftcvi, Kratujit Jftnaki, and the Abhiprataranaa The
comparative epoch of the Jaiminiya is suggested by such names as Y&jnavalkya,
Janaka Vaideha, Qvetaketu Aruneya, KLahola Eausltakeya, Esatra Pr&tardana
the confusion of Kecin D&rbhya and Kecin Sfityakami, &c.
Aitareya Brdhmana. iii 48. That the verse was early unintelligible is shown
by JB. i. 258, where a quite irrelevant story of one Qakala Gaupftyana is told
in order to illustrate it.
ADDITIONS xi
iv. 17. In the parallel in JB. ii 874 : t&s&fh dv&dcqe m&si grngdni pra-
vartanta Caland renders ' Deren HOrner begannen (erst) im zwOlften Monate
hervorzukommen', but this sense of prftvartanta is in itself unlikely, and, what
is more important, is not consistent with the following phrase : tasm&t sattrino
dvddcup mOsy apt fikhah pravapante, where the parallelism of pra- proves that
the Brtihmana understood prtivartanto as 'fell off' ; the horns existed as the
result of the first ten months, but were lost through the next two, just as
the fikhdh are removed. But that this was the original sense is most im-
plausible.
vi. 1. Caland (ZDMO. lxxii 23) suggests evqpoddsatpan, a correction already
made by O. Bohtlingk (Chrestomathie\ p. 21) to eliminate ha sma with the
imperfect ; at its second occurrence he omits sma rather than adopt Delbruck's
suggestion (Bohtlingk, p. 850) sa ha sma yenqpoddsarpati. But these conjectures
do too much violence to the text, and it must be remembered that in vii. 16
is found ha sma . . . mumuce and at v. 80 ha sma . . . uv&ca, which is not pro-
bably to be taken with Delbruck (AWnd. Synt. p. 503) as equivalent to the
normal ha smaha.
vi 35. The conjectures of Weber as to the end of the Devanltha are borne
out by JB. ii- 116, where the reading is aha ned asann aputvgavani, yajfia tied
asann avicetanOsah.
' vii. 18. The Udantyas here are clearly the same as the Udantas in JB. i 197,
as Caland (JB. p. 80) rightly suggests. His further suggestions (pp. 99, 104)
that the Udantas include the Eurus and Panc&las, or the Eurus only (JB. i.
256, 262) and are northerners generally is quite inconsistent with his first
identification. Nor are the Eurus and Panc&las northerners proper ; cf. Vedic
Index, I 168.
KaufUaki Brdhmana. vii 4. There is a variant in JB. ii 58, 54, where the
text as it stands does not make sense. The same Brdhmana (i. 285) converts
Ee^in Dftrbhya from a king into a Purohita of Eecin Sfttyak&mi, which
contradicts its own version elsewhere, and is doubtless a product of secondary
tradition.
x. 2 and xviL 9. Caland (ZDMO. lxxii 1, 2) suggests 'eindringen' for
but this is not necessary ; for yadi na cL £A. L 8.
1. Caland (ZDMG. lxxii 24) conjectures for nOnvavayandya the more
natural 'nanvavayan&ya.
xxiii 2. Caland reads hatv&yantam, which is an improvement, though
yantam is unobjectionable unless referred to Indra's attack on Vrtra.
xxiii. 5. Caland accepts M's reading of ParucheptU in the second clause, and
restores it in the first ; this makes the sentence so simple as to render the
corruption unaccountable, and M, while often showing a good tradition, is
also not without obvious efforts at correction. In this case the correction,
/<, ■',/ /V/f/W I'flJ
xii ADDITIONS
unfortunately, ruins the meaning of the passage ; the one-day form hag no
Parucchepa hymn.
xxv. 10. For sarhsthapayiseyuh Oaland suggests samHsfhOpayiseyuh ; very
possibly samsthapayeyuh is correct.
xxv. 13. Caland suggests that for ned . . . antariyam should be read
antaraytima, since there is a variant antoryama, and the subjunctive is
required. But the injunctive would be correct (Delbruck, Aliind. Synt.
p. 360), and the conjecture is therefore needless. The plural, however, is
a difficulty, though not impossible ; antarayam, injunctive of the verb found in
xii. 4 and xxiii. 4, may be read, and would explain the divergent readings,
since it would be a rare and easily misunderstood form. If iy&m is correct,
then the passage is comparable with AB. viii. 23.
xxvi. 4. Caland deduces from xvi. 9 and xxv. 14 the suggestion hiyate in
lieu of dhlyate, but from PB. xvi. 1. 2 : kartapatyam tcyfiyate v& pra vd mlyate
concludes th&tjiycUe is original But dhlyate can stand.
xxvi. 7. Galand's suggestion to omit stnOha is open to the objection that its
insertion is not easy to explain, and the text can be translated.
xxviii. 1. Caland reads et&vate, ' so wichtig sind '.
xxviii. & Caland suggests that apajafnire is a misprint for apajaghmre.
The Anand. ed., however, has the same reading, but the sense must be as
rendered below.
INTRODUCTION
§ 1. COMPABISON OF CONTENTS OF THE TWO BRiHMANAS.
A. THE AITAREYA BRAHMANA
Paflcika I.
The Soma Sacrifice.
Adhyaya I.
The Consecration rites.
i. 1 = L 1. The consecration offering. KB. vii. 1
2 = 2. The origin of the terms Ahuti and Hotr.
8 = 3. The rebirth of the consecrated man in the rite.
4 = 4. The verses recited at the sacrifices of the consecration offering, vii. 2
5 = 5. The verses for the Svistakrt rite.
6 = 6. The choice of Virftj verses.
Adhyaya II.
The Introductory Sacrifice.
7 = ii. 1. The deities of the introductory sacrifice.
8 = 2. The fore-offerings.
9 = 3. The metres used in verses of the introductory sacrifice.
10 = 4. The Viraj metre in the Svistakrt verses.
11 = 5. The use of the fore- and after-offerings.
The offerings to the wives of the gods.
The introductory and the concluding sacrifices.
Adhyaya III.
The buying and bringing of the Soma.
12 = iii 1. The bringing of the Soma.
13 = 2. The bringing forward of the Soma.
14 = 3. The unyoking of the Soma cart.
15 = 4. The guest-offering to Soma.
16 = 5. The production of fire by friction.
17 = 6. The remaining rites of the guest reception.
1 [h.O.8, f b]
vii. 5, 8
vii. 9
vii. 7, 9
vii. 10
vii. 10
vii. 10
YUl. 1
vm. 1
viii. 2
2 Comparison of Contents of the two Brdhmanas [§ l
Adhy&ya IV.
The Pravargya.
L 18 = iv. 1. The origin of the Pravargya. KB. viii. 3
19 = 2. The first twenty-one verses of the Hotr. viii 4
20 = 8. The Pavamfinl and other verses. viii 5
21 = 4. The completion of the first section of the Mantras viii 6, 6
22 = 5. The second section of the Mantras. viii. 7
28= 6. The Upasads. viii. 8
24= 7. The TfinQnaptra rite.
26 = 8. The Upasads (continued). viii. 9
26 = 9. The fore- and after-offerings omitted in the Upasads.
The T&nQnaptra and Nihnavana.
Adhy&ya V.
The carrying forward of the fire, Soma, and the offerings to the High Altar.
27 = v. 1. The purchase of Soma by speech and her return. ix. 1
28 = 2. The carrying forward of the fire. ix. 2
29 = 8. The bringing forward of the oblation receptacles. ix. 8, 4
30 = 4. The Mantras for the bringing forward of Agni and Soma. ix. 5, 6
Fafioikft II.
The Soma Sacrifice (continued).
Adhy&ya I = VI.
The Animal Sacrifice.
iL 1 = vi. 1. The erecting of the sacrificial post. x. 1
2 s= 2. The anointing of the sacrificial post. x. 2
8 = 8. The symbolic value of the post and of the sacrifice. x. 3
4 as 4. The fire offerings with the Aprl verses.
5 = 5. The carrying of fire round the victim.
6 = 6. The formulae for the slaying of the victim. x. 4
7 = 7. The formulae for the slaying of the victim (continued). x. 5
8 = 8. The sacrificial animals.
9 = 9. The relation of the cake and animal offerings.
The sanotity of the consecrated man.
10 = 10. The offering of the portions for Manota. x. 6
§l] The Aitareya Brdhmana 3
Adhy&ya II = VII.
*
The Animal Sacrifice (continued) and the Morning Litany.
iL 11 = viL 1. The reason for carrying fire round the victim.
12 = 2. The offering of the drops from the omentum. KB. x. 5
18 = 8. The offerings to the calls of Hail 1 x. 5
14 = 4. The offering of the omentum. x. 5
15 = 5. The time for the repetition of the morning litany. xL 8
16 = 6. The beginning of the litany. xi. 4
17 = 7. The number of the verses. xi 7
18 = 8. The mode of reciting the verses. xL 2, 6
The deities addressed. xL 4, 6
Adhy&ya III = VIII.
The Aponqptrtya and other ceremonies.
19 = viiL 1. Story of the seer Eavasa. xiL 8
20 = 2. The mixing of the Vasativart and Ekadhanll waters. xiL lt 2
21 = 8. The Upftncu and Antaryftma cups. xiL 4
22 = 4. The Bahifpavamftna Stotra. xiL 5
28 = 5. The cake offerings at the three pressings. xiiL 8
24 = 6. The offering of five oblations. xiiL 2
Adhy&ya IV = IX.
The Various Cups.
25 = ix. 1. The cups for Indra and Vftyu, Mitra and Varuna, and the Acvins
xiiL 5
26 = 2. The symbolism of these cups. xiiL 5
27 = 8. The drinking of the Hotr from these cups. xiiL 6
28 = 4. The two offering verses for these cups.
29 = 5. The offerings to the seasons. xiiL 9
80 = 6. The eating and drinking of the Hotr. xiiL 7
81 = 7. The silent praise.
82 = 8. The symbolism of the silent praise.
Adhy&ya V = X.
The Ajya Qastra.
83 = x. 1. The call and the Nivid (Puroruo). xiv. 8
84 = 2. The words of the Nivid (Puroruo).
85 = 8. The recitation of the hymn of the Ajya. xiv. %
36 = 4. The altars of the priests.
The 9*&tra 0f the Ach&v&ka.
4 Comparison of Contents of the two Brdhmanas [$ l
ii. 87 = x. 5. The correspondence of the Stotras and Qastras.
38= & The muttering of the Hotr.
89 = 7. The silent praise, the Puroruc, and the hymn.
40 = 8. The hymn. KB. xiv. 1
41 = 9. The hymn (continued). xiv. 1
Pafioika in.
The Soma Sacrifice (continued).
Adhyaya I = XI.
The PraUga Qastra, the Vasaf caU, and the Nivids.
iii. 1 = xi 1. The seven triplets of the PraUga (^astra. xiv. 4
2 = 2. The meaning of the triplets. xiv. 5
8 = 8. The power of the Hotr to ruin the sacrificer.
4 = 4. Agni as the real deity of the Qastra.
5 = 5. The meat call and the secondary vasat call.
6 = 6. The meaning of the vasat calL
7 = 7. The three kinds of vasaf call.
8 = 8. The Anumantrana of the vasat call.
9 = 9. The meaning of Praisa, Puroruc, Vedi, Nivid, and Graha.
10= 10. The place of the Nivids.
11 = 11. The mode of repeating the Nivids.
AdhySya II = XII.
The Marutvatiya and the Niskevalya Qastras.
12 = xii. 1. The call and the response. KB. xiv. 8
18 = 2. The Anustubh at the beginning of the 9&8i3»*
14 = 8. The mode in which Agni escaped death in the several (JJastras.
xv. 5
15 = 4. The beginning of the Marutvatiya ^astra. xv. 2
16 = 5. The Prag&tha to invoke Indra. xv. 2
17 = 6. The Prag&tha to Brahmanaspati. xv. 2
18 = 7. The inserted verses. xv. 8
19 = 8. The Marutvatiya Prag&tha and the hymn. xv. 8
20 = 9. The origin of the <?astra for the Maruts.
21 = 10. Indra's claim to the Niskevalya 9*stra. Xv. 4
22 = 11. Pr&sah&, the wife of Indra, and the inserted verse.
28 = 12. The four parts of the S&man and of the Qastra.
24 = 18. The strophe, antistrophe, inserted verse, Sama-Prag&tha, and
hymn. xv. 4
f 1] The Aitareya Brahmana 5
Adhy&ya III = XIII.
The Vaigvadeva and the Agnimdruta.
iii 26 = xiii 1. The fetching of Soma by the metres.
26 = 2. The success of the G&yatrl and the loss of her nail.
27 = 8. The origin of the three pressings.
28 = 4. The syllables of the Tristubh and G&yatrt.
29 = 5. The share of the Adityas, Savitr, Vayu, and sky and earth.
KB. xvi. 1-4
80 = 6. The share of the $bhus. xvi 8, 4
31 = 7. The hymn to the All-gods and the inserted verses. xvi 8, 4
32 = 8. Offerings to Agni, Soma, and Visnu. xvi. 5
88 = 9. The legend of Praj&pati and his daughter and the origin of
Bhutapati.
84 = 10. The propitiation of Kudra.
86 = 11. The hymns to Vaicv&nara and the Maruts and xvi. 7
the strophe and antistrophe of the Agnim&ruta. xvi 7
36= 12. The hymn to J&tavedas.
87 = 18. The offerings to the wives of the gods, to Yama and the Kftvyas.
xvi7
88 = 14. The share of Indra, and verses to Visnu, Varuna, and Praj&pati
Adhyaya IV = XIV.
General considerations regarding the Agnistoma.
., 39 = xiv. 1. The origin of the term Agnistoma.
40 = 2. The comprehensive character of the Agnistoma. iv. 4, 6
41 = 3. The Ukthya and Atir&tra as dependent on the Agnistoma.
The number of Stotriya verses in the Agnistoma.
42 = 4. The four Stomas of the Agnistoma.
48 = 6. The names Agnistoma, Catustoma, and Jyotistoma.
44 = 6 The mode of performing the ceremony in accordance with the
course of the sun.
Adhy&ya V = XV.
Certain Details regarding the Sacrifice.
46 = xv. 1. The recovery of the sacrifice by the gods.
46 = 2. Errors in the selection of priests.
47 = 8. The offerings to Dh&tr and the minor deities.
48 = 4. The offerings to the goddesses as alternative or additional rites.
49 = 6. The origin and form of the Ukthya and its S&mans. xvi. 11
60 = 6. The ^astras of the Hotrakas at the evening pressing. xvi 11
6 Comparison of Contents of the two Brdhmanas [§ l
Fafioikft IV.
The Soma Sacrifice {continued).
Adhyaya I = XVI.
The Sodacin and the Atiratra Sacrifices.
iv. 1 = xvi. 1. The nature of the §oda$in. KB* xvii. 1
2 = 2. The mode of reciting the Sodagin 9&stra.
3 = 3. The intermingling of the metres. xvii. 2, 3
4 = 4. The additions from the Mah&n&mnls. xvii. 4
5 = 5. The origin of the Atiratra xvii. 5
6 = 6. The Qastras of the Atiratra at the three rounds and the Sandhi
Stotra. xvii. 6
Adhy&ya II = XVII.
m
The Aqwna Qastra and the Gav&m Ayana.
7 = xvii. 1. The Agvina <?astra as Prajapati's gift to Sdrya.
8 = 2. The race of the gods for the ^astra. xviii. 1
9 = 3. The steeds of the gods in their race.
10 = 4. The verses to Stlrya, Indra, the Rathantara Saman, &c. xviii. 3
11 = 5. The conclusion of the Q&stra. xviii. 4, 5
12 = 6. The Caturvinca day of the Gavam Ayana. xix. 8
13 = 7. The two Samans of the Sattra and the order of the parts of the
Sattra.
14 = 8. The modification of the Niskevalya (JJastra on the Caturvinca and
Mahavrata days. xix. 9
Adhy&ya III = XVIII.
The Sadahas and Vimvawt,
■ • •
15 = xviii. 1. The composition of the Sadaha. xx. 1
16 = 2. The five Sadahas in the month. xxi. 5
17 = 3. The Gavam and other Ayanas.
18 = 4. The Ekavinca Visuvant day.
19 = 5. The Svarasamans, Abhijit and Vicvajit, and Visuvant.
xxiv. 1-9 ; xxv. 7
20 = 6. The Darohana in the Tarksya hymn. xxv. 7
21 = 7. The mode of repeating the Darohana. xxv. 7
22 = 8. The distinctive characteristics of the Visuvant day.
Adhyaya IV = XIX.
The DvOdacOha rite.
28 = xix. 1. The origin of the Dvadacaha rite.
24= 2. The parts of the Dvadacaha.
25 = 3. Prajapati and the Dvadacaha.
§ l] The Aitareya Brdhmana 7
iv. 26 = six. 4. The consecration for the DvSdaf&ha, the victim for Praj&pati, and
the cake for Vftyu.
27 = 5. The transposed Dv&daf&ha.
28 = 6. The Sftmans of the Prsthas.
• • •
Adhyay a V = XX.
The first two days of the DvOdafOha.
29 = xx. 1. The Qastras of the morning and midday pressings of the first day.
KB. xxii. 1
80 = 2. The remaining Qwatna. xxii. 1
81 = 8. The Qastras of the morning and midday pressings of the second
day. xxii. 2
82 = 4. The remaining ^astras. xxii. 2
Paficika V.
The Soma Sacbtpioe (continued).
Adhy&ya I = XXI.
The third and fourth days of the Dvadagaha.
v. 1 = xxi. 1. The (JJastras of the morning and midday pressings of the third
day. xxii 8, 4
2 = 2. The remaining Qastras. xxiL 4, 5
8 = 8. The NyQnkha in the fourth day. xxii. 8
4 = 4. The characteristics of the morning and midday pressings of the
fourth day. xxii. 6-8
5 = 5. The remaining 9&stras. xxii 8, 9
Adhyaya II = XXII.
The fifth and sixth days cfthe Dvadafiha.
6 = xxii. 1. The Qastras of the morning and midday pressings of the fifth
day. xxiii. 1
7 = 2. The pakvara S&man and the Mah&n&mni verses and the
Niskevalya Qastra. xxiii. 2
8 = 8. The remainder of the Niskevalya Qastra and the other Qastras.
xxiu. 8
9 = 4. The season offerings on the sixth day.
10 = 5. The use of the Parucchepa verses before the Y&jy&s of the Pra-
sthita offerings. xxiii. 4, 5
11 = 6. The origin of these verses. xxiii. 4
12 = 7. The Qastras of the morning and midday pressings of the sixth
day. xxii. 6, 7
18 = 8. The remaining ^astras. xxiii. 7, 8
14 = 9. The N&bh&nedistha hymn of the Vaigvadeva.
15 = 10. The special 9&stras of the third pressing.
8 Comparison of Contents of the two Brdhmanas [§ i
Adhy&ya III = XXIII.
The seventh and eighth days of the DvOdacdha.
v. 16 = xxiii. 1. The (JJastras of the morning and midday pressings of the seventh
day. KB. xxvi. 7, 8
17 = 2. The remaining Qastras. xxvi 9, 10
18 = 3, The ^astras of the morning and midday pressings of the eighth
day. xxvi 11, 12
19 = 4. The remaining $astra& xxvi. 12, 18
Adhy&ya IV = XXIV.
The ninth and tenth days of the DvddacOha.
20 = xxiv. 1. The Qastras of the morning and midday pressings of the ninth
day. xxvi 14, 15
21 = 2. The remaining $astras. xxvi. 16, 17
22 = 3. The tenth day. xxvii. 1-8
23 = 4. The Mantras of the Serpent Queen and the Caturhotrs. xxvii 4
24 = 5. The breaking of silence by the priests. xxvii 6
25 = 6. The text of the Caturhotrs, the bodies of Praj&pati, and the
riddle. xxvii. 5
Adhy&ya V = XXV.
The Agnihotra and the Brahman Priest.
26 = xxv. 1. The Agnihotra offering. ii 1
27 = 2. Expiations for accidents to the Agnihotra cow (= vii 3).
28 = 3. The symbolism of the Agnihotra.
29 = 4. The time of offering the Agnihotra before or after sunrise, ii 9
80 = 5. The arguments for offering after sunrise. ii. 9
31 = 6. The conclusion. ii 9
82 = 7. The expiations for errors in the sacrifice. vi 10, 12
38 = 8. The office of the Brahman priest. vi. 18
34 = 9. The work done by the Brahman priest. vi. 12, 18
Paficika VI.
The (Jastras op thb Hotbakas.
Adhy&ya I = XXVX
The office of the Qravastut and Subrakmanya.
vi 1 = xxvi 1. The origin of the midday Mantras of the Or&vastut. KB. xxix. 1
2 = 2. The manner and mode of reciting these Mantras. xxix. 1
8 = 3. The Subrahmanya formula and the priest.
$ l] The Aitareya Brdhmana 9
Adhy&ya II = XXVII.
The Qastras of the Hotrakas at Sattras and Ahinas.
vi 4 = xxvii. 1. The origin of the Qastras of the Hotrakas.
5 = 2. The strophes and antistrophes at the morning pressing of
Ahlnaa KB. xxviii. 10
6 = 8. The opening verses of these Qastras.
7 = 4. The concluding verses of these Qastras.
8 = 5. The two kinds, Ahlna and Aikahika, of concluding verses.
The recitation of verses additional to those of the Stoma.
xxviii. 10
AdhySya III = XXVIII.
Miscellaneous points as to the Hotrakas.
9 = xxviii 1. The number of verses used for the filling of the Soma goblets.
xxvin. 8
10 = 2. The offering verses for the Prasthita libations. xxviii. 8
11 = 8. The filling of the goblets and the Prasthita libations at the
midday pressing. xxix. 2
12 = 4. The filling of the goblets and the Prasthita libations at the
third pressing. xxx. 1
18 = 5. The Hotrakas with and without Qastras.
14 = 6. The substitute for the Qastras of the Agnidh, Potr and Nestr.
The Praisa formulae of the Maitr&varuna. xxviii. 1
The discrepancies between the Stotras and Qastras at the third
pressing.
15 = 7. The Jagatl hymn to Indra, the hymn of the Ach&vftka and the
concluding verses of the Hotrakas at the third pressing.
xxx. 2, 8
16 = 8. The omission of Nftrft?ansa verses in the Ach&v&ka's (JJ&sfra at
the third pressing.
Adhy&ya IV=XXIX.
The Sampata Hymns, the VtttdkhUyOs, and the Darohana.
17 = xxix. 1. The strophes and antistrophes at the morning pressings.
2-8
The continuity of the sacrifice.
18 = 2. The Sampftta hymns of the Sadaha at the midday pressing.
The Ahlna hymns of the separate days at the midday pressing.
xxix. 8
19 = 8. The order of the Sampata hymns in the §adaha. xxix. 5
2 [a.o.i. m]
10 Comparison of Contents of the two Brdhmanas [§ 1
vL 20 = xxix. 4. The hymns recited daily.
21 = 5. The Pragathas recited daily. KB. xxix. 4
The Tristubhs recited daily. xxix. 4
22 = 6. The texts of the Tristubhs. xxix. 4
28 = 7. The daily and general connecting and disconnecting of the
Ahlnas.
24 = 8. The V&lakhily&s recited by the Maitrftvanma.
25= 9. The Durohana recitation and the hymn in which it occurs, xxx. 5
26 = 10. The recitation of the Durohana by itself.
Adhyaya V = XXX.
The QUpa Qastras of the Third Pressing.
27 = xxx. 1. The N&bh&nedistha and Naracansa of the Hotr. xxx. 4
28 = 2. The Valakhilyas of the Maitravaruna. xxx. 4
29 = 3. The Suklrti and Vrsakapi of the Brahmanacchansin. xxx. 5
30 = 4. The Evayamarut of the Achavaka. xxv. 12, 13 ; xxx. 8
31 = 5. The arrangement of hymns on the Vicvajit day. xxv. 12, 13
82 = 6. The Kunt&pa hymns. xxx. 5, 7
33 = 7. The Kunt&pa hymns (continued) : the Aitacapralapa. xxx. 5
34 = 8. The Kunt&pa hymns (continued) : the Devanltha. xxx. 6
85 = 9. The Kunt&pa hymns : the Devanltha, the Adityas and
Angirases. xxx. 6
36 = 10. The Kunt&pa hymns (concluded) : the P&vam&m verses.
xxx. 7, 8
Paficika VII.
The Animal Offering, Expiations, and the Royal Consecration.
Adhyaya I = XXXI.
viL 1 = xxxi. 1. The Distribution of the Portions of the Victim.
Adhy&ya II = XXXII.
Expiations of Errors in the Sacrifices.
2 = xxxiL 1. Expiations in the case of the death of an Agnihotrin.
3 = 2. Expiations for accidents to the Agnihotra cow ( = v. 27).
4 == 3. Expiations for the spilling of the S&xhn&yya.
5 = 4 Expiations for the spilling of the Agnihotra and the extinction
of the G&rhapatya,
6 = 5. Expiations for the mingling of the fires with other sacrifioial
fires.
7 = 6. Expiations for the mingling of the fires with non-sacrificial
fires.
§1] The Aitareya Brdhrnana 11
vii. 8 = xxxii. 7. Expiations for weeping by the Agnihotrin or neglect of vows, Ac.
9 = 8. Expiations for the omission of the Agrayana by an Agnihotrin.
[10 = 9.] Mode of performance of the Agnihotra of one whose wife is
dead.
[11 = 10.] The exact time of performing the new and full moon rites.
12 = 11. Miscellaneous expiations for an Agnihotrin. KB. ii. 5
Adhyaya III = XXXIII.
The Story ofQunahppa.
18 = xxxiii. 1. The desire of Hari^candra for a son.
14 = 2. The birth of a son and the promise of sacrifice to Varuna.
15 = 8. The purchase of ^unahcepa as substitute.
16 = 4. The preparations for the sacrifice.
17 = 5. The release of Qunahoepa and his adoption by Vicv&mitra.
18 = 6. The acceptance of ^unahcepa by Vigv&mitra's family.
The results of the recitation of the story.
Adhyaya IV = XXXIV.
The Preparations fir the Royal Consecration.
19 = xxxiv. 1. The relationship of the king and the priests.
20 = 2. The place of worshipping asked for by the king.
21 = 3. The libations to secure the fruit of sacrifices and fees.
22 = 4. The libations preferred by Sujata.
28 = 5. The making of the king a Brahman for the consecration.
24 = 6. The king's reversion to his royal status.
25 = 7. The invocation of the ancestors.
26 = 8. The exclusion of the king from eating the oblation.
Adhyaya V = XXXV.
The Sacrificial Drink of the King.
27 = xxxv. 1. The story of the Qy&parnas and of Rama M&rgaveya.
28 = 2. Rama's exposition to Janamejaya of the exclusion of Esatriyas
from the Soma.
29 = 8. The forms of food not to be tasted by the king.
80 = 4. The portion of the king at the sacrifice and its composition.
81 = 5. The symbolism of the Nyagrodha element of the king's portion.
82 = 6. The symbolism of the Udumbara, Apvattha, and Plaksa fruits.
88 = 7. The drinking of his portion by the king.
84 = 8. The drinking of the Nar&$ansa cups by the king.
The tradition of the drink.
12 Comparison of Contents of the two Brahmams [§ 1
Paflcika VIII.
The Royal Consecration {continued).
Adhyaya I = XXXVI.
The Stotras and Qastras of the SomcTDay.
viii. 1 = xxxvi. 1. The use of Rathantara and Brhat at the midday pressing.
2 = 2. The Qastras of the midday pressing.
3 = 8. The Nivid hymn of the Niskevalya Qastra.
4 = 4. The Qastras of the Hotrakas.
Adhyaya II = XXXVII.
The Anointing of the King.
5 = xxxvii. 1. The preparations for the anointing.
6 = 2. The mounting of the throne by the king.
7 = 3. The anointing of the king.
8 = 4. The symbolism of the anointing.
The drinking of Sura.
9 = 5. The descent of the king from the throne.
10 = 6. The magic rite for defeating an opposed army and the similar
rite followed by the king.
11 5= 7. The offerings to Indra and their effect.
Adhyaya III = XXXVIII.
The Great Anointing of Indra.
12 = zxxviii. 1. The throne prepared for Indra and mounted by him, and
his proclamation by the gods.
13 = 2. His anointing by Prajapati.
14 = 3. His anointing by the other deities for universal rule.
Adhyaya IV = XXXIX.
The Great Anointing of the King.
15 = mix 1. The oath taken by the king to the priest.
16 = 2. The preparations for the anointing.
17 = 8. The mounting of the throne by the king and his proclamation.
18 = 4. The anointing of the king.
19 = 5. The anointing of the king'and its results.
20 = 6. The symbolism of the anointing.
The drinking of Sura.
21 = 7. The kings for whom the great anointing was performed :
stanzas on Janamejaya, Vicvakarman, and Harutta.
$ 1] The Kaufltaki Brdhmana 13
viiL 22 = xxxix. 8. The kings for whom the great anointing was performed :
stanzas on Anga and Udamaya.
28 = 9. The kings for whom the great anointing was performed :
stanzas on Bharata, and legends of Durmukha and Sfttya-
havya and Atyar&ti.
Adhyaya V = XL.
The Office of Purohita.
24 = xl. 1. The need of a king for a Purohita.
25 = 2. The protection of Agni secured by haying a Purohita.
26 = 3. The evidence of the $gveda as to the Purohita.
27 = 4. The qualification of a Purohita.
28 = 5. The spell for the slaying of the king's enemies.
B. THE KAUSITAKI BRAHMANA
Adhyaya I.
The Establishment of the Fires.
L 1. The offerings to the forms of Agni.
2. The attainment of the fore- and after-offerings by Agni.
3. The time of the re-establishment of the fires.
4. The fore- and after-offerings and the butter portions.
5. The Yibhaktis and the offering to Aditi.
Adhy&ya II.
The Agnthotra.
ii. 1. The preparation of the milk. AB. v. 26
2. The libations.
3. The making of the offering in the Ahavanlya fire.
4. The reverence paid to the fires and the releasing of the vow.
5. The homage paid to the fires by one when about to be or having been
absent. vii. 12
6. The placing of the fire on the fire sticks.
7. The relation of speech and the other senses.
8. The result of the true knowledge of the Agnihotra.
9. The time of the offering. v. 29-81
14 Comparison of Contents of the two Brahmanas [J l
Adhy&ya III.
The New and FuU Moon Offerings.
Hi. 1. The time of commencing the full moon offering.
2. The kindling verses and the Arseya.
8. The invitation of the gods.
4. The fore-offerings.
5. The butter portions.
6. The chief oblations of the sacrifices.
7. The invocation of the sacrificial food.
8. The after-offerings, the Suktavaka, and the Qamyuvaka.
9. The joint sacrifices to the wives of the gods.
Adhy&ya IV.
Special Sacrifices.
iv. 1. The Anunirvapya.
2. The Abhyudita.
8. The Abhyuddrsta.
4. The D&ks&yana. AB. iii. 40
5. The Idadadha. AB. iii 40
6. The^aunaka.
7. The S&rvaseniya.
8. TheVasistha.
* •
9. The Sakamprasthayya.
10. The Hunyayana.
11. The Turayana.
12. The offering of first-fruits of millet.
18. The offering of first-fruits of bamboo seeds.
14. The offering of first-fruits of rice and barley.
Adhyaya V.
The Four-Monthly Sacrifices.
v. 1. The time and purpose of the Vaicvadeva.
2. The deities of the Vaicvadeva.
8. The rites of the Varunapragh&sas.
4. The deities of the Varunapraghasas.
5. The Sakamedhas.
6. The offering to the fathers.
7. The omission at the Sakamedhas of the offerings to the strew.
8. The Qun&slrya offering.
9. The performance of the expiations and substitutions.
10. The laying to rest of the sacrificer with his own fires.
§1]
The Kau§itaki Brdhmana
15
Adhy&ya VI.
The Brahman Priest.
vi. 1-9. The activity of PrajapatL
10-14. The part of the Brahman priest.
15. (General remarks on the Haviryajnas.
AB. v. 82-84
Adhy&ya VII.
The Soma Sacrifice.
vii. 1. The consecration offering.
2. The verses recited.
3. The position of the consecrated man.
4. The consecration according to Kecin D&rbhya.
5. The introductory sacrifice.
6. The discernment of the quarters by the gods.
7. The relation of the introductory and the concluding sacrifices.
8. The deities of the introductory sacrifice.
9. The relation of the introductory and the concluding sacrifices.
The offerings to the wives of the gods.
10. The buying and bringing forward of the Soma.
LI
L4
L7
Lll
i.7
i. 11
i. 12-14
Adhyaya VIII.
The Soma Sacrifice (continued).
viiu 1. The guest reception of Soma.
2. The conclusion of the guest reception.
8. The significance of the Mah&vlra pot in the Pravargya.
4. The first part of the Mantras.
5. The first part of the Mantras (continued).
6. The first part of the Mantras (concluded).
7. The second part of the Mantras.
8. TheUpasads.
9. The verses used in the Upasads.
•
1.
15,
16
•
1.
17
•
1.
18
1.
19
•
1.
20,
21
•
i.
21
•
i.
22
l.
28
•
26
Adhyaya IX.
The Soma Sacrifice (continued).
iz. 1. The bringing forward of the fire, and the share of speech.
2. The verses for the bringing forward.
8, 4. The bringing forward of the oblation receptacles.
5, 6. The Mantras for the bringing forward of Agni and Soma.
i. 27
L28
i. 29
L30
16 Comparison of Contents of the two Brdhmanas [§ 1
Adhy&ya X*
The Animal Sacrifice.
x. 1. The erection of the sacrificial post AB. ii. 1
2. The anointing of the sacrificial post ii. 2
The use of the post for a number of victims.
8. The symbolic value of the sacrifice. ii. 8
4. The formulae for the slaying of the victim. ii 6, 7
5. The offerings of the drops, to the calls of Hail!, and of the
omentum. ii. 12-14
6. The offering of the portions for Hanota. ii. lO
Adhy&ya XI.
The Soma Sacrifice (continued).
xL 1. The recitation of the Pr&taranuv&ka.
2. The various metres used. ii. 18
8. The attaining of cattle.
4. The deities of the Pr&taranuvftka. ii. 16, 18
5. The nature of the Pranava.
6. The metres and the Ekavinga Stoma. ii. 18
7. The number of verses to be recited. iL 17
8. The place and time of the recitation. ii 15
Adhy&ya XII.
The Soma Sacrifice [continued).
xii 1, 2. The performance of the AponaptrTya. ii 20
8. The legend of Kavasa. ii 19
4. The Up&n$u and Antary&ma Cups. ii 21
5. The Bahispavam&na Stotra. ii. 22
6. The deities who share the victim and the Soma. ii 18
7. The invitations to the gods when eleven victims are offered.
8. The offering of the eleven victims.
Adhy&ya XIII.
The Soma Sacrifice (continued).
xiii. 1. The creeping to the Sadas.
2. The offering of five oblations. ii 24
8. The cakes. ii 28
4. The Soma shoots symbolized
5. The cups for two deities. ii. 25
6. The Hotr's share in the offering. ii. 80
7. The invocation of the sacrificial food.
8. The response of the Ach&v&ka.
9. The season cups. ii 29
*1]
The Kaufttaki Brdhmana
17
Adhy&ya XIV.
The Soma Sacrifice (continued).
1. The Ajya £astra,
2. The mode of reciting the hymn.
3. The call.
4. The Prattga $astra.
5. The Praflga Qastra (continued).
AB. ii. 40, 41
ii. 85
ii.88; iii. 12
hi. 1
iii.2
Adhy&ya XV.
The Soma Sacrifice {continued).
1. Preliminary Bites
2. The Marutvatlya <^astra*
3. The Marutvatlya Qastra (continued).
4. The Niskevalya (JJastra.
5. The mode in which Agni evaded death in the several Qastras.
iii. 16-17
iii. 18, 19
iii. 21, 24
iii. 14
Adhyaya XVI.
The Soma Sacrifice (continued).
1. The Aditya cup.
2. The Savitra cup.
3. The Vai$vadeva Qastra.
4. The meaning of the (JJastra,
5. The offerings to Agni, Soma, and Visnu.
6. The Patnlvata cup.
7. The Agnim&ruta Qastra.
8. The five syllables.
9. The conclusion.
10. The Sautr&manl.
11. The Ukthas of the Ukthya.
Adhyaya XVII.
The Soma Sacrifice (continued).
xviL 1. The Sodagin.
2, 3. The mode of reciting the Sodacin Qastra.
4. The non-use of the Hahan&mnis.
5. The result of the Atir&tra.
6, 7. The connexion of Saman and Qastra.
8, 9. The mode of recitation.
3 [B.O.S. Il]
iii. 29
iii. 29
iiL 29-81
iii. 29-31
iii. 82
iii. 86-87
iii. 49, 60
iv. 1
iv. 3
iv. 4
iv. 6
iv. 6
18 Comparison of Contents of the two Brdhmanas [§ l
Adhy&ya XVIII.
The Soma Sacrifice (continued).
xviii. 1. The origin of the Agvina Qastra. AB. iv. S
2. The beginning of the Qastra.
8. The composition of the Qastra. iv. 10, 11
4, 6. The conclusion of the (JJastra. iv. 11
6. The Hftriyojana.
7. The $&kalas.
8. The conclusion of the Jyotistoma.
9, 10. The concluding bath.
11-14. The offering of the final victim.
Adhy&ya XIX.
The Soma Sacrifice (continued).
xix* 1. The preparation for the consecration.
2. The deity of the cake in the sacrifice of an animal to Praj&pati.
The date of the consecration.
3. The date of the consecration.
4. The consecration offering of five oblations in the fire piling.
5. Offerings to the divine instigators.
6. Offering to Tvastr.
7. The offerings to the minor deities.
8. The Qastras of the Caturvinga. iv. 12
9. The (JJastras 0f the Caturvinga (continued). iv. 14
10. The form of the rite when all the Stomas are used.
Adhyaya XX.
The Soma Sacrifice {continued).
xx. 1. The results of the performance of the Abhiplava Sadaha. iv. 15
2. The Jyotis day.
3. The Go day.
4. The Ayus day.
Adhy&ya XXI.
The Soma Sacrifice (continued).
xxi. 1. The value of the second set of three days.
2. The Go day.
3. The Ayus day.
4. The Jyotis day.
5. The Abhiplavas and Prsthya Sadahas in the Sattra. iv. 16
6. The origin of the term Abhiplava.
§ l] The Kaii§ltaki Brdhmana 19
Adhyaya XXII.
The Soma Sacrifice (continued).
xxii. 1. The first day of the Prsthya Sadaha. AB. iv. 29, 30
2. The second day of the Prsthya §adaha. iv. 31, 32
3. The third day : Ajya and Pratlga Qastras. v. 1
4. The third day : Marutvatiya and Niskevalya (J/astras. v. 1, 2
5. The third day : Vaicvadeva and Agnim&ruta Qastras. v. 2
6. The fourth day : general characteristics. v. 4
7. The fourth day : Ajya, PraQga, and Marutvatiya (^astras. v. 4
8. The fourth day : Marutvatiya Qastra and NyQnkha. v. 3-5
9. The fourth day : Vaicvadeva and Agnim&ruta (JJastras. v. 5
Adhyaya XXIII.
Tlie Soma Sacrifice (continued).
xxiiL 1. The fifth day of the Prsthya Sadaha: Ajya, Prattga, and Marutvatiya
Qastras. v. 6
2. The fifth day : Marutvatiya and Niskevalya ^astras. v. 7
3. The fifth day : Vaicvadeva and Agnim&ruta Qastras. v. 8
4, 5. The use of the Parucchepa verses on the sixth day. v. 10, 11
6. The sixth day : Ajya, Pratlga, and Marutvatiya (JJastras. v. 12
7. The sixth day : Marutvatiya and Niskevalya (^astras. v. 12, 18
8. The sixth day : Vaicvadeva and Agnim&ruta Qastras. v. 18
Adhyaya XXIV.
The Soma Sacrifice (continued).
xxiv. 1. The Abhijit : Ajya and Pratlga ^astras. iv. 19
2. The Abhijit : the remaining Qastras.
3, 4. The origin of the Svaras&man days. iv. 19
5. The Ajya, Pratlga, and Marutvatiya Qastras.
6. The Marutvatiya and Niskevalya of the first day and the Prag&tha of
the second.
7. The Marutvatiya and Niskevalya of the second day and the Prag&tha of
the third.
8. The Marutvatiya and Niskevalya of the third day.
9. The Vaicvadeva and Agnim&ruta Qastras.
Adhy&ya XXV.
The Soma Sacrifice (continued).
1. The Visuvant day : Ajya and Pratlga Qastras.
2. The Visuvant day : PraQga Qastra.
20
Comparison of Contents of the two Brdhmanas [§ l
xxv. 3. The Visuvant day : alternative Ajya, Prattga, Marutvatlya.
4. The Visuvant day : the Prstha as Brhat or Mah&div&klrtya.
5. The Visuvant day : the Prstha as Brhat or Mah&div&klrtya.
6. The Visuvant day: the Prstha as Brhat or with neither Brhat nor
Rathantara.
7. The Visuvant day : the Durohana and the 101 verses. AB. iv. 19-21
8. The Visuvant day : the form approved by Kausitaki.
9. The Visuvant day : the Vai9vadeva and Agnim&ruta (Jastras.
10. The Visuvant day: the Pr&t&ranuv&ka.
11. The Vi9vajit : the (JJastras of the first two pressings.
12,18. The Vi9vajit: the two modes of its performance as regards the
gilpas. vi. 80, 81
14. The Vi^vajit : as an Agnistoma and Atir&tra.
15. The Vi^vajit : the verses of the Hotrakas.
Adhy&ya XXVI.
xxvi. 1. The order of the G&v&m Ayana.
2. The Go and Ayus days.
8-6. Praya^cittas.
7. The Ghandomas generally.
8. The first Chandoma : Ajya and Prattga Qastras.
9. The first Chandoma : Marutvatlya and Niskevalya Qastras.
10. The first Chandoma : Vai9vadeva and Agnim&ruta £astras.
11. The second Chandoma : Ajya and Prattga (JJastras.
12. The second Chandoma: Marutvatlya and Niskevalya (JJastras.
18. The second Chandoma : Vai9vadeva and Agnim&ruta Castras.
14. The third Chandoma : Ajya ^astra.
15. The third Chandoma: Prattga ^astra,
16. The third Chandoma : Harutvatiya and Niskevalya Qastras.
17. The third Chandoma : Vai9vadeva and Agnim&ruta Castras.
v. 16
v. 16
v. 17
v. 17
v. 18
v. 18, 19
v. 19
v. 20
v. 20
v. 21
v. 21
Adhy&ya XXVII.
The Soma Sacrifice (continued).
xxvii. 1. The tenth day and the Anustuhh.
2. The Qastras of the tenth day.
3. The number of verses and the Anustubh character.
4. The verses of the Serpent Queen, the offerings to Praj&patL
5. The bodies of Praj&pati and the riddle.
6. The releasing of speech.
7. The metres of the three pressings in the Da^ar&tra.
v. 22
v. 22
v. 22
v. 22, 23
v. 25
v. 24
§ i] The Kaufitaki Brdhmana 21
Adhyaya XXVIII.
The Soma Sacrifice (continued).
xxviii. 1. The Praisas, Anupraisas, and Nigadas. AB. vi. 14
2. The invitatory verses of the Maitravaruna for the cups.
3. The verses for the filling of the goblets and the Prasthita libations at
the morning pressing. vi. 9, 10
4-7. The activity of the Achavaka.
8. The Praisas of the season offerings.
9. The general characteristics of the recitation of the Hotrakas.
10. The verses of the Hotrakas at the morning pressing. vi 5, 8, 17
Adhyaya XXIX.
Tfie Soma Sacrifice [continued).
xxix. 1. The function of the Gravastut at the midday pressing. vi. 1, 2
2. The filling of the goblets and the Prasthita libations. vi. 11
3. The litanies of the Hotrakas at the midday pressing.
4. The Pragathas and the Tristubh verses. vi. 21, 22
5. The triplets on the fourth, fifth, and sixth days. vi. 19
6. The Br&hmanacchansin's verses.
7. The Ach&vaka's verses.
8. The numbers of hymns used by the Hotrakas on the special days of the
Chandomas. vi. 18
Adhyaya XXX.
The Soma Sacrifice (continued).
1. The preliminary rites of the third pressing.
2. The litanies of the Ukthyas.
3. The invitatory and offering verses at the third pressing.
4. The Nabhanedistha, Nftr&sahsa, Y&lakhilyas. vi. 27, 28
5. The Tarksya and the Durohana of the Maitravaruna. vi. 25
The Suklrti, the Vrsakapi and the Kuntapa of the \ vi. 29, 32
Brahman&cchahsin : the Aitacapral&pa. i vi. 38
6. The Kuntapa: the Adityas and the Angirases. vi. 34
7. The Kuntapa: the remainder of the (JJastra. vi. 32, 33, 36
8. The Dadhikra verse, the Evayamarut and Y&lakhilyas. vi. 86, 30
9. The invitatory and offering verses on certain days.
10. Certain peculiarities in the Chandomas.
11. Certain points regarding the Atiratra, V&japeya, Aptoryama.
22 The Relations of the two Brdhmanas [§ 2
§ 2. The Relations of the two Brahmana?.
It is certainly the case x that the two Brdhmanas represent for us the
development of a single tradition, and that there must have been a time
when there existed a single Bahrvca text.2 The detailed account of the
contents of the two Brahmanas shows clearly how considerable is their
difference. Not only does the KausUaki Brahmana contain much less
material than the Aztareya, but it has a wider scope. It includes all the
Qrauta sacrifices of the first rank, omitting the less normal offerings such
as the Rajasuya and the A<jvamedha. Thus the first four Adhyayas cover
fully enough for a Brahmana the Agnyadhana, the Agnihotra, the new
and full moon sacrifices, the special sacrifices, and the four-monthly
sacrifices, and then follows a section on the function of the Brahman priest
before the seventh Adhyaya carries us to the discussion of the Soma
sacrifice which occupies the rest of the book. In the case of the Aitareya,
on the other hand, the Soma sacrifice alone forms the real subject of the
book, for the remarks on the Agnihotra, found in the Aitareya v. 26-84,
are clearly a later addition to the main text, and the whole of Adhyayas vii
and viii, which carry us into the field of the Rajasuya under a special and
peculiar aspect, are also certainly later than the first twenty-four Adhyayas
(i-v. 25).
In the parts which they have in parallel versions the normal rule is
that the KausUaki is at once far more closely and carefully arranged, and
much less discursive than the Aitareya, which never shows any desire to
cultivate brevity and is rather fond of excursions into legends. A striking
instance of this tendency can be seen in the accounts of the function of the
Gravastut priest and the origin of his use of the Arbuda hymn as contained
in the Aitareya (vi. 1) and the KausUaki (xxx. 1). In the former case the
story is told for its own sake as well as for its bearing on the ritual, in the
latter as little as possible is made of the episode. Or again, in the account
of the prattle of Aita$a the Aitareya (vi. 33) is far more detailed than the
Kausttaki (xxx. 5), while the long account of the conflict of the Angirases
and the Adityas over the question of sacrificing first in the Aitareya
(vi. 34 and 35) shrinks into an almost unintelligible version in the Kau$i-
taki (xxx. 6). Or again, while the Aitareya (v. 14) has a long account of
Nabhanedistha Manava and the mode in which after his unfair treatment
by his brothers in the division of the joint property in the lifetime of their
father, and the recovery of prosperity by his connexion with the Angirases,
1 See Max Mailer, Anc. Sanak Lit. p. 846.
2 For traces of another Brahmana see Keith, JRAS. 1915, pp. 598-698.
y
{ 2] Scope and Treatment of SuhjectrmcUter 23
the KausUaki (xxviiL 4) has a bare allusion to the fact of his application
to the Angirases, showing that, while the story was well known, it was not
desired to develop the idea in detail. Nor is the distinction less marked in
the parts of the two texts which have no point of contact. Thus the
elaborate tale of Rama Margaveya and Janamejaya which is found in the
AUareya (vii. 27-34), the legend of Qunah$epa (vii. 13-18), the list of
anointed kings (vii. 34), and the list of those who performed the great
anointment of Indra (viii. 21-23) are in perfect keeping with the spirit of
the older part of the text, but have nothing similar in the Kausitaki.
While again the AUareya does contain a good deal of information in
detail as to the Qastras of the priests, the main object of the text is not to
enumerate, but to explain, as is the proper function of a Brahmana. On
the other hand the Kausitaki is specially careful to enumerate and the
explanation often dwindles indefinitely. Moreover, in its enumeration the
Kausitaki is far more complete than the AUareya and is more definitely
systematic. The best instance of this perhaps is the detailed treatment of
the Abhiplava Sadaha in Adhyayas xx and xxi. But there are many other
cases, such as the detailed treatment of the cups for Aditya and Savitr
which prelude the Vaifvadeva Qastra at the third pressing (xvi. 1-3), the
Patnlvata cup which follows it (xvi. 6), the concluding rite of the Soma
sacrifice such as the Hariyojana (xviii. 6), the Qakalas (xviii. 7), the con-
cluding bath (xviii. 9), and the offering of a barren cow (xviii. 11-14). The
Abhijit (xxiv. 1, 2), the Svarasamans (xxiv. 3-9), the Vijvajit (xxv. 11-15)
are treated in far greater fullness than in the AUareya, while the Visuvant
(xxv. 1-10) though not ignored by the Aitareya is yet comparatively briefly
treated.
In its character as a systematic treatise the KausUaki makes almost
interminable use of the phrase taeyoktam brahmajiam, by which it avoids
the need of giving over again an explanation, while on the other hand it
recites the texts and thus makes its exposition more satisfactory and com-
plete. This phrase is foreign to all the older part of the AUareya and is
alien to its spirit, which takes no exception to repetition of explanation on
the one hand, <and on the other makes no attempt to mention all the texts
for the Qaetras, thus adhering to the true Brahmana as against the Sutra
style of composition.
The more catholic nature of the AUareya is further indicated by its>
frank acceptance of the magic powers of the priest and his right to exercise
them by way of punishment on his employer, the sacrificer, if he sees fit, as
well as in procuring for him benefits. Thus in the description of the powers'
of the vasat call (iii. 5-8), a passage which has no parallel in the KausUaki
as it is not in any way necessary for the exposition of the rite, we learn
24 The Relations of the two Brahmarias [§ 2
how the priest can injure the sacrificer by the mode in which he pronounces
the call (iii. 7). Again the Hotr can ruin the sacrificer by misplacing the
parts of the Praiiga Qastra at the morning pressing (iii. 3), and can deprive
a Ksatriya of his lordly power by placing the hymn at the first or Ajya
Qastra of the morning pressing within the Nivid instead of vice versa
(ii. 33). Nor even in its most original portion (iii. 22) does the Aitareya
refrain from giving an amusing spell for the defeat by a king of an enemy
army by means of the employment of the natural shyness of a daughter-in-
law before her husband's father, while the very last chapter of the work
(viii. 28) uses as a spell for a king against his enemy an application of the
mystic doctrines of the disappearance of fire, the sun, the moon, rain and
lightning, and of their rebirth.
It is a matter of some interest to wonder whether this difference in the
outlook of the two texts is merely due to the greater system of the Kav#i-
taJd in which the spells would be out of place and needless, or whether it
reflects a moral difference of tone. For the latter theory may be set the
fact that the Qdnkhayana Qrauta Sutra (xvii. 6. 2) expressly reprobates 1 as
purawAxm utsannam na kdrya/m a certain fertility rite which the Aitareya
Arawyaka mentions without hint of disapproval. Nor is there a priori the
slightest ground to doubt the probability of moral differences in the attitude
of the schools. It is notorious that Apastamba in his Dharma Sutra is
strenuously puritanical in practically all the questions involved in marriage,
such as adoption of sons, the levirate, and so forth.
Finally, as an outstanding point of distinction must be noted the fact
that the Aitareya unlike the Kausltahi does not cite authorities. The
name Aitareya never occurs in its whole text, whereas the KansUahi
BrdJiTriana constantly cites Eausitaki, and twice the Kau&UaJca, while
though much less often it cites the views of the parallel school of Paingya.*
It is one of the many clear proofs of the unauthenticity of a brief chapter
(vii. II) of the Aitareya that it cites the authority of Paingya and Eausi-
taki, It is impossible of course to decide the question whether these views
were already expressed in formal text-books, whether committed to writing
as suggested by Both,8 or merely handed down by oral tradition as is more
probable,4 or whether the views were merely current as views on the several
1 Cf. Friedlftnder, Der Mahdvrata Atechnitt des the KausUaka in iii. 1 ; xix. 9 ; Paingya
gankhdyana Aranyaka, p. 18. in riii. 9 ; xvi. 9 ; xxvi. 8, 4, 14 ; xxviii.
* Kausltaki is cited in ii. 9 ; vii. 4, 10 ; viii. 9 ; 7 ; the Paingya in iii. 1 ; xix. 9 ; xxiv. 8 ;
xi. 5, 7 ; xiv. 2, 4 ; xv. 2 ; xvi. 9 ; xviii. PaingI sampad occurs in xxv. 7.
5 ; xxii. 1, 2 ; xxiii. 1, 4 ; xxiv. 8, 9 ; s Nirukta, p. ix.
xxv. 8, 10, 14, 15 ; xxvi. 8, 4, 5, 8, 9, 11, * Ind. Stud. i. 898 ; cf. ii. 298 ; reff. in Oertel,
14 ; xxvii. 1, 6; xxviii. 2, 7; xxx. 11 ; JAOS. xxiii. 825, n. 4.
§ 2] Fundamental Similarity of Content and Religion 25
points raised. Bat there is nothing inherently improbable that the text of
the Brahmana represents a work based on existing Brahmanas, and the
constant citation of authorities rather suggests that this was the case.
On the other hand the resemblances of the two texts are in many
respects fundamental. The Qastras differ according to the two schools
repeatedly in minor and meaningless details, the one taking certain verses
for a special portion, the other different verses. But the fact remains that
the essential similarity of the Brahmanas is so great that it cannot be
doubted that they both represent the tradition of one school, but that the
tradition has received different handling by the branches of that school.
Not can we derive the two versions directly from the one source, for the
evidence of the Kau&Uaki shows clearly that it is only a branch of a school
which divided into the Paingya and the Kausitaka sub-schools, so that if
a title of descent is to be drawn up we must place in it as a common
ancestor of these two versions the tradition from which the two are
offshoots. In the case of the Aitareya no such intermediate stage is
capable of proof. The common source no doubt contained the same sort
of material as is given in the extant texts, for it is significant that the
legends shared by the two texts contain much similarity of wording. Thus
in the KausUaki (xxx. 5) in the tale of Aita^a we have yad vai me jcttma
mukharh ndpy agrahlsyah qat&yuaam gem, akarieyam aaha&rdytiaam
purumm, while the Aitareya (vi. 33) has alaso 9bhHr yo me vdcam avadhlh.
qatdyuih gam akarisyam sahasrdyum pwrusam where the sense is precisely
the same. The tale of Kavasa as given in the KcmsUaki (xii. 3) and the
Aitareya (ii. 19) illustrates very well both the degree of similarity due to
the use of one source, and the different mode of developing the topic
followed by the two schools.
Another important sign of the homogeneous character of the tradition
of the school is the attitude of both texts to the gods. Beside the formal!
pantheon is found clear proof of the great importance of the figure of Budra. (
In the Aitareya (iii. 33) we hear of the incest of Prajapati and the deter-
mination of the gods to punish him, which led to the decision to create from
their most dread forms the figure of Bhutapati, who pierced Prajapati and
for his act received the name of Pa$upati. To avoid mention of his name,
Budra, even a Bgvedic verse (ii. 33. 1) must be altered, or if not altered
omitted (iii. 34). A man in a black garment appears on the scene of sacrifice
when N&bh&nedistha was given a share by the Angirases, and claims as his
own all that is left on the place of sacrifice, a claim allowed to be valid by
the father of Nabhanedistha (v. 14). The KavMtaJci contains a long section
(vi. 1-9) where we find the distinctive names of Budra as Bhava, (Jarva,
Pafupati, Ugra Deva, Mahan Deva, Budra, Igana, and A$ani. There is
4 [h.O.S. 9»]
26 The Relation of the two Brdhmanas [§ 2
.therefore no doubt that Aufrecht l is right in his declaration that the period
/of the Brahmanas was one when the old polytheism was in a condition of
decline and the new faith which presents itself in Indian religions history
as Qaivism was gaining ground. It is impossible not to feel in both
1 Brahmanas, as also in the Qatapatha, that the figure of Budra has a very
different reality from that possessed by the more normal members of the
pantheon, or by Prajapati as creator, with whom as lord of creatures he
successfully contends.
Moreover, on the whole, the order of exposition of the two texts agrees.
There are a good many minor alterations, but the chief difference only
arises in the treatment of the Sattras; the Aitareya proceeds from the
Caturviruya day to an account of the general composition of the Gavam
Ayana Sattra as consisting of sets of days and certain special days, the
Abhijit, Svarasamans, Visuvant, Svarasamans, and Vi$vajit (iv. 15-22) and
then takes up the Dvadafaha as a general type of Sattras and as incidentally
giving the details of the Prsthya Sadahas of the Gavam Ayana, The
KausUaki, on the other hand, while dealing with the Caturvin$a proceeds
to the Sadahas and deals in detail with the Abhiplava (xx and xxi) to which
the Aitareya devotes only a brief mention (iv. 15), and then with the
Prsthya Sadaha (xxii and xxiii) and only then does it turn to the special
days which make up the Gavam Ayan^, the Abhijit, Svarasamans, Visuvant,
Vi9vajit (xxiv and xxv), and the Chandomas are reserved for xxvi.
The comparative age of the two Brdhmaiias is suggested by the facts
above set out. The KausUaki is essentially the more scientific composition ;
its arrangement alone is a token of that, as the arrangement which it chooses
is the logical one of setting out the various elements, single days, and sets of
days of which the Dvada^aha as the model of the Sattra is composed, and
of which the longer Sattras may be made up. The Aitareya, on the other
hand, takes the opposite and more naive course of dealing serially with the
Gavam Ayana, and thus the Abhiplava Sadaha escapes full and due treat-
ment. The condensation and completeness with which the Qastras are
given and the dislike of diverging into legends for their own sake all tend
to point to a more recent origin. Another consideration which points in
the same direction is the fact of the citation of authorities as diverging,
pointing clearly to a prolonged school tradition.
This general reasoning can be strengthened by other considerations.
The position of Budra in the Aitareya is one of high importance, but more
significance attaches to the names given to the god in the KausUaki. There
are two of these of special importance, Mahan Deva and Ifana, which, as
1 Aitareya BrOhmana, p. yi.
**]
Evidence of Comparative Age
27
Weber 1 long ago pointed out, involves quite a special prominence of the deity
as compared with the other gods and indeed indicates a sectarian worship
The names occur in the Vajasaneyi Samhitd (xxxix. 8 and 9), but not in the
Qatarudriya in Adhyaya xvi of that text, nor in the Taittirtya Samhitd
(iv. 5. 1). It is true that Mahadeva occurs in the MaUrdyanl Samhitd but
only in a passage 2 which von Schroeder 3 long ago pointed out as spurious.
The names further occur in the Atharvaveda (xv. 5) in the Vratya hymn,
but that also is late, so that it is clearly legitimate to treat their occurrence
in the Kaumiahi as a sign of later date than the AUareya. Nor is there
any ground on which we can assume that these names are an addition to
the text of the Kausltahi, as Weber * suggested. The view that there is no
connexion between the passage and the following is an error, as the creative
activity of Pnyapati and its results is the common bond of connexion, and
therefore the passage is quite in place. Nor is it the case that Rudra is not
elsewhere prominent in the text, as passages like iii. 4, 6 ; v. 7 clearly show
his importance.
A further sign of the advanced religious view of the KausUahi is seen
in the occurrence in it, and not in the Aitareya, of the term punarmvtyu?
implying the conception of repeated deaths from which the idea of trans-
migration in due course comes to full development. The idea is another link
between the Kausitaki and the Qatapatha Brahwiaiia, which has, like the
Kau&Uakiy the names of Rudra as l9&na and Mahadeva.6 Possibly also as
signs of later date are to be reckoned the indications noted above of the
more puritanic character of the Kausltahi, and while both texts are very
sparingly supplied with materials affecting normal life it may be significant
that rdjamatra1 is found in the Kausltahi, but not in the AUareya.
Importance also attaches to the occurrence in the KausUahi of the personal
Brahman,8 while the AUareya has only the neuter.
In language the two texts stand broadly speaking on the same level.
There axe several matters in which the AUareya has more variety of form
than the Kausltahi; thus it has more varied uses of the infinitive in
a greater variety of forms and so forth, but the different extent of the
texts of the two works must duly be borne in mind ; similarly the AUareya
has a fuller list of subjunctives, but that is natural in its greater use of
narrative form. What is however significant is the use of the perfect and
the imperfect in the narrative sense.9 The Kausltahi has according to the
» IncL Stud. ii. 802.
' ii. 9. 1 ; ef. X& xvii. 11 ; TA. z. 1. 5.
9 MaUrdyanl 8tunhM, ii. p. viii.
4 Ind. Stud. ii. 308.
•<-~ 1.
6 vi. 1. 3. 10-17.
7 xxYii. 6 ; of. 99S. xvii. 6. 8, 4 ; 15. 8.
8 xxi. 1 ; also in TB. and £B.
• Cf. Whitney, PAOS. May 1891, pp. lxxxv «aj.
28 The Relation of the two Brdhmcmas [§ 2
reckoning of Whitney 263 narrative imperfects to 149 perfects, or say 5 : 3 ;
the Aitareya as a whole has 1080 to 266, or say 4:1, but these figures are
misleading without qualification. In the original part of the Aitareya (i-v),
roughly speaking, the proportions are 84 : 1 (viz. 929 to 27), and it is
absolutely clear that the use of the perfect is normally in it motived. It is
therefore a reasonable conclusion that the KausUaki is the younger in style
as in content. It is significant in this connexion that all the older texts,
such as the Brahmana portions of the Taittiriya Samhitd, the Maitrayani
Samhita, the Kdthaka Samhitd, and the Pancavinqa Brdhmaiia have little
evidence of the narrative use of the perfect,1 while the Qatapatha has in i-v,
xi, xii, xiv a large use of perfects. What is also of interest is that the last
three books of the Aitareya, which are no doubt later in origin, show a free
use of perfects which in the narrative of Qunah$epa exceed by far the
imperfects. It is also worthy of note that the last chapter of the fifth
book of the Aitareya, which begins to show a marked use of the narrative
perfect and which is probably a later addition to that book, contains in
its account (v. 29) of the views of Vrsa^usma and the maiden seized by
a Gandharva on the time of performance of the Agnihotra what is clearly
a superior and more correct version than that of the Kavsitaki (ii. 9).
§ 3. The Composition of the Aitareya Brahmana.
The whole of the present text of the Aitareya Brahmana is recognized
by tradition as handed down to us by Sayana as the work of one man, to
whom alone the tradition ascribes the composition of the Aitareya Aranyaka.
This legendary author is Mahidasa Aitareya, who like another seer recorded
in both Brahmanas, Kavasa Ailusa, is stated to have been disregarded, in
this case by his father who preferred sons of other wives to the son given
him by Itara. The devotion of that lady to the goddess earth secured
her son's elevation to due honour. The story is, of course, worthless, but
the name of Mahidasa Aitareya is preserved for us in the Aitareya Aranyaka
(ii. 1. 7 ; 3. 8), the Chdndogya Upanimd (iii. 16. 7), and the Jaiminvya
Upanisad Brdhmaiia. There is no reason to doubt that to him may be
ascribed the redaction of the present Brahmana, but there is no conclusive
reason to make us accept the tradition to that effect ; and it is open to the
obvious objection that it cannot be treated as perfectly accurate, since the
Aranyaka which cites him is a very composite work, and it is most
improbable that the editor of it would cite himself as is done twice in the
1 Keith, Taittiriya Samhita, z. Ixzi, Izzzii seq., cL
§ 3] The Composition of the Aitareya Brdhmana 29
second book. Still it is not improbable that if the Brdhmatia were redacted
by him, he would have ascribed to him the Aranyaka also.
What is really important is that, whoever the redactor was, the work
is not of one hand or time. The contents and comparison with the
KausUaJd Brdhmana show clearly that the Soma sacrifice is the real
theme of the text, and anything that does not concern that sacrifice and
has no parallel in the Kausitaki is certainly suspect. This at once leads
us to regard as later such parts as Pafioik&s vii and viii, which deal in the
main with the anointing of the king at the royal consecration and the
drink ascribed to him in place of the Soma, reserved for the priests. The
chapters which deal with the rite commence with the legend of Qunah<jepa
(vii. 13-18), which is appropriate because it is recited to the king after
his anointing, then it is elaborately proved (vii. 19-26) that the royal power
is dependent on the priestly power and that the king must not drink
the Soma, and finally (vii. 27-34) the proper drink for his use is explained
by means of a legend emphasizing the dependence of kings on the priest-
hood. Then come, after a description of the Stotras and Qastras of the
Soma day (viii. 1-4), a description of the anointing of the king (viii. 5-11),
a description of the great anointing of Indra (viii. 12-14), and of its
application to kings (viii. 15-23), ending with an exaltation of the office
of Purohita (viii. 24-28). The whole passage is full of a spirit of Brahmanical
self-assertion, which is at any rate not prominent in the rest of the
Aitareya, and it is also marked by the important part played by Janame-
jaya, who is mentioned in vii. 27, 34 ; viii. 11, 21, and whose pre-eminence
in the eyes of the composer is perfectly obvious. The account of the
consecration, it should be noted, has really nothing parallel in the other
texts dealing with the subject, but the ascription of the great consecration
of Indra to certain kings1 is parallel to the description in the (Jatapatha
Brdhmatia 2 of the Agvamedha as performed by these kings. The whole
rite stands in no real relation to the Brdhmana as a whole.
In the Qdnkhdyana Qrauta Sutra 3 there is a parallel version of the
story of Qunah$epa, which is introduced without any connexion whatever
with the context and which diverges merely in a few words from the
version of the Aitareya. It is not altogether easy to see how the passage
came to be received in that text without even the slight modification
necessary to make it fit in, but the fact of its presence is probably simply
due to the desire of the Qankhayana school to have within its text-books
so splendid a narrative, and the slight changes are no doubt merely
due to the natural alteration in form of a story when transferred from
1 See viii. 21-28 with the notes. s it. 17-27.
* xiii. 6. 4 ; cf. 9<?S. xvi. 9. 1.
30 The Composition of the Aitareya Brahmana [§ 3
one school to another. It is clearly the case that the changes are not
signs of earlier, but of later date. Thus the Qankhayana version adds
a seventh year to Rohita's wanderings and a new verse (xv. 19) ; in another
passage (xv. 24) it has tried to improve the simple asamdheyam Hi Vigva-
mitra upapapdda into asamdheyam iti vd avocad iti Vigvdmitra upapapdda,
while it has completely altered the sense of the last of the Gathas (xv. 27).
It has indeed been ingeniously1 argued that the occurrence twice of
dmantraydm dsa as a periphrastic perfect is a sign of an incorrect and
modern version, since the pdnkhdyana has cakre, but the whole force
of the argument disappears when it is borne in mind that the Qdnkhdyana
has iks&m dsa 2 in place of iksdm cakre? It is therefore necessary either
to assert, as Liebich, had he observed the forms iksdm cakre and iksdm dsa,
presumably would have done, that both forms were incorrectly handed
down, or as is much more probable that the use of dm was a careless
innovation which was creeping into use. The text is in other respects
marked by bad forms like sdmnahukah (for samndhukah) in vii. 14;
aqanaydparttah, vii. 15 ; niniyqja (QQS. has niyuyqja), and nihqdna in
vii. 16.
With the last section (viii. 24-28) the Brdhmaiva passes to a quasi-
philosophical doctrine of the resolution of the deities, lightning, rain,
moon, sun, fire, in. Brahman, here conceived (viii. 28) as Vayu, but the
doctrine is degraded to a mere practical device for enabling the Purohita
to overcome the king's enemies. This combination is doubtless a sign of
comparatively recent origin.
With the rest of Fancika vii must be classed as late the first twelve
sections. The first section, which in a manner unparalleled in the rest
of the text, consists of the whole of the first Adhyaya, is made up of an
account of the due division of the sacrificial animal among the priests and
their assistants; it commences athdtah payor vibhaktis tasya vibhdgam
vaksydmah. The new form is wholly unparalleled, and the possibility
of its being original is disposed of by the occurrence of the whole passage
in the Aqvuldyana Qrawta Sutra.* The division of the victim may
conceivably have once stood in the text, but not as it now is handed
down.
The second Adhyaya of the Paficika deals with the occurrence of
mishaps of one sort or another to an Agnihotrin. It contains within it
two passages of later and clearly non-genuine character. The first (vii. 10)
deals with the question how the offerings of a man whose wife dies are
to be carried on; it is far from clear in sense, and doubtless corrupt.
1 Liebich, Pdnini, pp. SO, SI. s vii. 16.
1 xr. 21. • xii. 9.
§ 3] Later Portions of the Text 31
That the second passage is corrupt (vii. 11) does not rest, as in the former
casey on mere reasoning ; it is proved by the fact that it is obviously and
palpably a mere working over of a passage in the Kausltaki.1 Finally
there is the conclusive evidence that Sayana in his commentary admits
that in certain places the texts had not these passages and that the
passages had not been explained by previous commentators.
The other chapters are more of the Sutra type, and in point of fact
vii. 8 which repeats v. 27 is largely found in the Aqvaldyana Qrauta
Sutra iii. 11, and of the other sections portions have parallels in that
book (iii) of the Sutra. They have no real connexion with the rest of
the texts, and the same remark applies to the last Adhyaya of the fifth
Paficika, which (v. 26-34) deals with the Agnihotra and the time of its
being performed (v. 26, 28-31), with expiations of mishaps in it (v. 27 = vii. 3),
and with the office of the Brahman priest. These sections in themselves
have no real connexion with the Soma offering ; they have however some
affinities in the Kan&htaki Brdhmana, which discusses the time of the
Agnihotra (ii. 9) and the duties of the Brahman priest (vi. 10-14), and
no doubt they represent the Aitareya tradition of the performance of
these rites in their school. Indeed, as has already been noted, the language
of the Aitareya (v. 29) account of the disputes over the time of offering
the Agnihotra is clearly older than that of the Kausltaki (ii. 9). The
portion regarding the Brahman also shows no trace of later origin than
the corresponding KavMtaJci text. But the section cannot really have
been originally part of the Brahmana of the Soma sacrifice.
The doubtful authenticity of even Paficika vi is suggested by the
fact that it obviously is merely a supplement to the main text, which
deals with the duties of the Hotr and which ignores his assistants. This
argument was recognized by Haug 2 and accepted by Weber,3 who added
to the general consideration the particular observation that in the first
twenty-four Adhyayas of the Aitareya the formula adopted for rejecting
unapproved opinions is tat tan nadrtyam* and once only6 tat latha na
kurydt. The rule in the rest of the text 6 is to use the latter phrase with
a variant 7 of tad u punah paricatoate, although the root d-dr is found
elsewhere in the sixth book.8 But this is the only special point adduced
by Weber in support of his theory.
The theory is however, no doubt, correct and it can be supported by
other evidence than that adduced by Weber. The character of Paficika vi
1 iii. 1. • iii. 32.
* Aitareya Br&kmana, i. 66. • vi. 9, 21 ; vii. 26.
* Ind. Stud. ix. 872 seq. 7 viii. 7,
* i. 4, 11 ; ii. 8 (6fr), 22f 28 (to), • vi. 17, 24.
26 ; iii. 18, 87 ; ir. 7, 9 (<*), 22.
32 The Composition of the Aitareya Brdhniana [§ 3
as of a supplementary character is indicated by its internal composition,
which is much inferior to that of the first twenty-four Adhyayas. Thus
in vi. 5 and 17 there is repeated the rule of the use of the Stotriya verses
of one day as the Anurupa verses of the preceding day, and it is impossible
to see any justification for the repetition of the statement, though there
is no inconsistency in it. Again in vi. 26 there is a discussion of the
question whether the Maitravaruna should combine the Durohana with
the normal Qastra, and the reply is in the negative ; in vi. 36. 15 aeq. the same
question is put regarding the BrahmanacchaAsin, the repetition being very
clumsily carried out. In these cases there is no contradiction and in the
second case the subject-matter actually is slightly different, but in vi. 8
and 23 there is direct contradiction. In the former we are told ekdrh dve
no, 8tomam atiqaiiset, and aparimitabhir uttamyoh mvanayoh, and in
the latter ekdm dve iia dvayoh savanayoh stomam atiqanaet and apari-
mztabhir Miyasavane, statements which no ingenuity will reconcile.
The treatment of the Valakhilyas is also confused and muddled. The
natural place of treatment is in vi. 28 after the Nabhanedistha and
Nara$ansa of the Hotr, and de facto the hymns are there fully dealt with.
But in vi. 24 they appear, and are followed by the description of the
Durohana as performed after them (vi. 25), and a discussion whether the
ordinary Qastra is, or is not, to be omitted with the Durohana. The matter
is further complicated by the fact that the Valakhilyas in the first case
(vi. 24) are to be recited in one (the Mahabalabhid manner of A^val&yana),
in the second case in yet another manner. Nor is there any hint of the
use of the two manners on distinct occasions either in the Brfthmana or
even in the Aqvaldyaiia Qravia Sutra (viii. 2). It is therefore impossible
to avoid the conclusion that there is repetition and confusion. The same
conclusion follows from the fact that in vi. 16 we have an odd chapter
dealing with the Achavaka's Qilpa Qastra and its lack of relation to the
NaragaAsa. There is no conceivable reason for its appearance at that
place, while it clearly should come somewhere in vi. 80 and 31 where
the Achavaka's work is dealt with, and subsequent to the mention of the
Nara^aiisa in vi. 27. The treatment of the Achavaka is also decidedly
confused in both vi. 30 and 31, the essential distinction of the use of the
Qilpas at the evening pressing on an Ukthya and at the midday pressing
on an Agnistoma day not being made at all clear.
These are all signs of internal defects of construction, and have validity
in so far as they show a much poorer workmanship than is to be found
in the rest of the Soma books. What is still more convincing is the fact
that the mention of the Qilpas and their treatment in vi. 27-30 is quite in-
consistent with the treatment of the question of the Hotr's recitations in
§ 3] Later Date of Paficikds vi-viii 38
v. 15. The two passages cannot possibly have stood in one work without
some effort to bring them into at least intelligible relationship. Sayana
evades the difficulty by his usual happy power of not referring in either
case (v. 15 or vi. 27 seq.) to the problem, for which neither Aqvaldyana
nor the Qdnkhayawa (frauta Sutra has any solution to offer. Therefore
we can conclude with certainty that Pancika vi was really an addition
to the main text. Presumably it was the first addition, and the insertion
at the end of v of the portion dealing with the Brahman (v. 32-84) was
an effort to make complete the account of the Hotr's sacrifice by adding
to the account of the Hotrakas' work that of one who, like the Brahman,
was to aid the sacrificer, but mainly by silence, and therefore in a way
not recorded naturally in a full text as was done for the Adhvaryus and
the Saman singers in their text-books. The interpolation before the
Brahmatva in v. 26-81 and the addition after vi in vii. 2-12 (omitting
10 and 11 which were never really parts of the text) of an account of
the Agnihotra are only to be explained, if at all, on logical grounds by
the fact that the Agnihotra is not to be omitted, even when the Soma
sacrifice is being performed, while to the work thus filled up Pancikas
vii and viii were doubtless added on the strength of the fact that the
rite was connected with the Soma sacrifice and was of special importance,
vii. 1, which is borrowed from the Afvaldyana Qrauta Sutra, may have
been interpolated at almost any time. It differs from vii. 10 and 11 in
so far that the latter sections never obtained like it full citizenship in
the text.
There remains one further passage, which lies open to doubt. Weber
points out that the 14th Adhyaya (iii. 89-44), which handles the Agnistoma
in general, is in no way closely or naturally fitted into its context.
Moreover, what is more significant is that the text (iii. 41), in place of the
three Samsthas, Ukthya, Soda^n, and Atiratra, mentions the Ukthya,
Vajapeya, Atiratra, and Aptoryama, while the Vajapeya and Aptoryama
are never again mentioned in the Brahmana. It may be added that even
the KausUaki BrcLhmana knows them only in the last chapter (xxx. 11).
Moreover, in iii. 44 we have a somewhat novel account of the sun's appa-
rent progress when the word nimrocati is used, and again that word
occurs nowhere else in the Aitareya. The evidence is not, and cannot
be, conclusive, but it is reasonably effective, and it should be noted that
the KausUaki has nothing parallel, so that the case against the chapter
is practically certain. It is perhaps a point to note that the proverb of
a horse sudhayam ha vai vdj% suhito dadhdti (iii. 39) occurs also in
iii. 47.
The conclusions which are based on considerations of content and
5 [b.o.i. is]
34 The Composition of the Aitareya Brdhmana [§ 3
context are supported by certain facts of usage. There is no doubt th&t
in the first twenty-four Adhyayas (i-v. 25) the only tense of narration
is the imperfect, and that perfects are extremely rare in any narrative
sense. On the contrary, from v. 26 to the end the proportion of perfects
grows steadily, and in the Qunah$epa narrative the perfect prevails. Bat
even the narrative in vi. 1 and 2 is adequate to show the complete change
of style, which cannot possibly be accounted for by anything save a
change in taste. That the perfect in prose is a later development is
beyond reasonable doubt, and on the strength of this the last sixteen
Adhyayas can be safely ascribed to a later period than the first twenty-
four, to the period of the KauMtaki and the Qatapatha Brahmanas.
Again difference in time is suggested by the use, as in the Sutras, of
the term brdhmana in the phrase tasyoktarh brdhmanam, vi. 25. 1, and
Hi brdhmaiwm uddharanti, vii. 12. There is nothing to compare with
the first phrase in the earlier part of the AB., though brahvruma is used
as * explanation ' in AB. i. 25, but it is in constant use in the Kauvttaki.
Difference of authorship are also shown by the repeated use in vi
(10. 1 ; 12. 1 ; 14. 1 ; 15. 1, &c.) of the phrase athaha, raising a series of
points of discussion. The plural is used elsewhere, both earlier and later
in the text.
On the other hand books vii and viii show a common hand in the
curious phrase tot-tad iti 3 % to assert a doctrine; it is found in vii.
22. 6 ; 25. 8 ; viii. 6. 5 ; 9. 18, and it is clear that it serves to prove unity
in all the great section from vii. 19 to the end of viii, which deals with the
consecration of the king.
A further difference of recension noted by Weber is that in vii. 2 is
read havi^u ; vii. 5 nissicya ; viii. 28 Daussantih, while in i. 25 we find
catuhsaahdhih,; iii. 48 catuhmstim; ii. 29 duhsamam. But the point
seems to be without adequate foundation, as Aufrecht reads dusmmavv
and Dauhsantih, and the MSS. do not show enough consistency to justify
any conclusion being built upon them.
It is perhaps worth noting that the tradition of the last three
Pancikas appears somewhat inferior to that of the first five. Even in
v. 80 we find 80 jahdra for yo jahdra ; vi. 1 has apmahyuh ; vii. 18 :
iti ha 8md dkhydya for iti hdsmd (or iti ha amdsmd) ; 14 : sdrhndkukah ;
15 : a^anaydparitah ; 16 : nih^dnah ; ninvyoja ; 5 : vyapanayitum ; viii. 15 :
ajdyethdh ; vrnjiyam ; 28 : avapadyeyam ; 28 : prajighyati, prajighyatu ;
jdgriydt. Some of these cannot be real forms, even if others are.
There are other minor points in which the texts vary, but it would
be idle to rely upon any of them as decisive, and the evidence above cited
is ample to show that the text consists of the following strata :
§ 3] Different Strata of the Text 85
(1) i-iv; v. 1-25, on the Soma sacrifice, with the possible exception
of iii. 39-44.
(2) v. 26-84; on the Agnihotra (26-31) and on the Brahman priest
(32-84)
(3) vi on the Hotrakas' performance at the Soma rite.
(4) vii. 1 ; the division of the sacrificial victim, in its present form
apparently borrowed from the Apxddyana QraiUa Sutra, xiL 9.
(5) vii. 2-12 ; on the Agnihotrin's errors and mishaps in sacrifice (10
and 11 being interpolations, 11 from the KavMtaki, iii. 1).
(6) vii. 13-18 ; the tale of Qunah$epa.
(7) vii. 19-viii. 28; the royal consecration and the Purohitaship
(viii. 24-28).
The question which presents itself is whether the Brdhmana ever
consisted of a collection of the first thirty Adhyayas (i-vi). This view has
the authority of Aufrecht,1 who points out that this is not at all inconsistent
with the fact that Panini (v. L 62) is generally held to have known of the
forty Adhyayas of the Aitareya. For that view may be set the fact that it
explains in a reasonable manner the fact that there is a certain community
of subject-matter between v. 26-31 and vii. 2-12, v. 27 and vii. 8 being
identical, save for the addition of a sentence in the former and the
prefixing of tad dhuh to the clauses of the latter. If the Brdhmana were
a fixed whole when the new matter came in, the fact is more naturally
explained than if we have to invent a reason for the separation of matter
essentially of one kind. This would accord also with the fact that the
use of the narrative perfect is yet restrained in vi as compared with vii or
viii (roughly in vi 1 : 2 ; in vii 4 : 1 ; in viii 5 : 3). There would be thus an
intermediate stage in the composition of the text when it was extended
and brought up to thirty Adhyayas, and a final stage, still early, when
it became forty Adhyayas.
Another small point tells in the same direction ; the KausUaki
Brahmana in ii. 9 has a parallel to the discussion of the time of the
Agnihotra in the Aitareya (v. 29-31), which seems clearly later in redaction.
Moreover, if the Aitareya was fixed in its compass of thirty Adhyayas
before the Kaueitaki was redacted we have a good and significant cause for
the exact number of Adhyayas chosen*8 On the other hand, it is most
unlikely that the Aitareya in its extended form was redacted before the
KausUaki, for then it would be very difficult to account for the fact that
the Qunah$epa story was placed in the Sutra only. The order of redaction
seems therefore to have been (1 ) Aitareya, i-vi ; (2) the KavMtaJci ; (3) the
1 AUartyd Br&kmana, p. v. * Cf. Keith, Aitareya Aranyaka, pp. 32-34.
36 The Composition of the Aitareya Brahmana [§ 3
complete Aitareya ; but even the latest form of the Aitareya most antedate
the Qdnkhdyana Qrauta Sutra.
It is significant that in both cases the Brahmana* leave alone the
Mahavrata day and its special rites, which most be looked for in the
Qdnkhdyana Qrauta Sutra in its two supplementary books (xvii and xviii)
and in the Qdnkhdyana Aranyaka(i and ii), and in the Aitareya Aranyaka
(i and v). It is practically certain that the Qdnkhdyana in this case also
represents a later version than the Aitareya. The cause of this discrimina-
tion of the treatment of the day is not certain, but it is at least possible
that it is due to the fact that the Mahavrata ceremony with all its special
features 1 was only later taken up into the full Brahmanical system. There
is nothing in either Aranyaka, Aitareya, or Qdnkhdyana to render this
theory improbable.
The question naturally presents itself whether in the fact of the increase
in size of the Aitareya we have an explanation of the term Mahaitareya
which occurs with Mah&kausitaka in the Aqvaldyana Orhya Sutra (iii.4. 4)
and the Qdnkhdyana Orhya Sutra (iv. 10; vi. 1). The suggestion is a
possible one, but naturally it cannot be offered for more than a conjecture
for which there is not, and is never likely to be, any independent evidence.
Nor have we any idea when the division of the text into Paficikas was
made ; it is clearly not a natural division in any way, as the text does not
fall into sets of five Adhyayas, and it is unfortunate that the Pancika
division should have become usual in citations.2
It is of course possible that here and there slight additions were made
to the original text of Adhyayas i-xxiv in the course of the increase of the
work. This is suggested by the occurrence of groups of perfects, unmotived,
in narration at i. 16 and iii. 48. 9 respectively ; in bpth cases the passage
may easily have been added in the final redaction, but it is dangerous to
press such a point.
& 4. The Composition of the KausItaki Brahmana.
• • •
The composition of the KavsUaJci Brahmana presents none of the
complications of that of the Aitareya* It is, as we have it, a single, homo-
geneous text, which by its constant phrase taeyoktam brdhmanam indicates
its purpose of avoiding repetitions and of carrying out its task in a simple
and definite manner.
It has been suggested by Weber3 that the passage vi. 1-9, which describes
the might of Rudra, is an interpolation, on the two grounds that there is
1 See Keith, g&Mkhdyana Aranyaka, pp. 72 $eq. du sacrifice dans Us Brdhmanas is to be
* As, however, it is now established, the regretted.
citation by Adhyaya in Levi's Doctrine 8 Ind. Stud. ii. 801 *s?. ; of. above, p. 27.
J 4] The Composition, of the Kausitaki Brdhmana 37
no obvious connexion between the rest of the text and this passsage, and
that there is no special prominence of Rudra or Agni in the rest of the text
These arguments are, however, both inadequate, and neither is quite effective.
In the first place the first nine chapters are linked with the rest, which
deal with the activity of the Brahman priest, by their common concern
with the activity in creation of Prajapati; the passage regarding the
Brahman cannot be disregarded as needless, as it has a parallel in the Ait arey a
(v. 82-34), and its insertion rendered it easy to place before it what is no
doubt intended deliberately as a glorification of Rudra in his various
forms. The second argument is equally incomplete, for we know that the
Aitareya Brdhmana treats Rudra as the great deity par excellence, and
on the other hand the KavsUaki Brdhmana has several points of contact
with the Qatapatha Brdhmana, which is clearly like the Aitareya inclined
to set a very high value on the Rudra cult. It is true that the stories of
Rudra in the Aitareya and in the KaupUaki are drawn in bodily, and are
no necessary parts of the whole texts, but that is nierely to say that the
new religion was pervading the old traditional worship ; it does not show
that the texts ever stood as they now are, but without those particular
Much of the material of the KautfUaJci, and especially the legends,
has been taken over by the Brdhmana from a source common to it and
the Aitareya, but the whole has been worked up into a harmonious unity
which presents no such irregularities as are found in the Aitareya. It is
clearly a redaction of the tradition of the school made deliberately after
the redaction of the Aitareya in its first thirty Adhyayas (i-vi), and
embracing in it the views of the schools of Kausitaki and Paingya, but
with a preference in any case of dispute for the views of Kausitaki.
Whether written texts or texts orally transmitted or mere views were used
by the compiler we cannot know, for the quotation of a Paingi Brdhmana
by Sayana * tells us nothing of its comparative age.
That the Brdhmana is not actually the product of a Kausitaki is proved
by the mode in which he is referred to therein ; his views are authentic
and accepted, but it is not conceivable that he actually himself composed
in this style. The MSS. of the book which show the title KavsUaki
Brdhmana as the normal title have as a variant here and there pdnlchayana
{Q&nkhy&yana is a bad variant) Brdhmana ; the most exact version, that
preserved in the MSS. in the Bodleian Library,2 is Kav^Uakirnatdnuedri
Q&nkhayana Brdhmana. There is no mention of Qdnkhdyana in the text,
and Yinayakabhat^a, the commentator on the Brdhmana, never mentions
1 Weber, 2nd. Lit. p. 46. The Paingi Kalpa is known in the Mahdbhdfya, Weber, Ind. Stud.
xui. 455. * Bodleian Catal ii. 42.
38 The Composition of tlie Kausltaki Brahmana [§ 4
it under the title Qankhayana, but we cannot reasonably deny that this
is a case where tradition should be respected, and where we must admit
that in all probability the version of the doctrines of the Kausltaki school
is preserved for us in a Qankhayana tradition. This view receives solid
support from the fact that the pdnhltdyana Qrauta Sutra is so closely
connected with the Brdhmana. Nothing, however, turns on the fact,
except the explanation of the title given in many of the MSS.
The Brahmana, though in itself complete, does not represent the whole
of the Brahmana tradition associated with the Qankh&yana school. That
tradition appears in the Mahavrata section of the pdnkhayana Aranyaha
(i and ii), which stands in the same relation to the Kausltaki Brahmana
as does book i of the Aitareya Aranyaha to the Aitareya Brahmana, and
there is indeed some slight evidence, that of the commentary of Vinayaka,1
that the two books were sometimes regarded as two books of the KavMtaki
Brahmana. There can be no doubt that these were not normally so
reckoned, since Fanini (v. 1. 62) doubtless knew the KausUahi as consisting
of thirty Adhyayas only, but it is possible that it was the presence of
such additions which gave rise to the tradition of a Mahakausitaka as
recorded in the Acvalayanu Grhya Sutra (iii. 4. 4) and the Qankhayana
Grhya (iv. 10 ; vi. 1). The relation of the Aranyaha (i and ii) to the
Brahmana is probably one of a slightly later date; and it is difficult
otherwise to see why it should have not been included in the principal
text, iov it has no special claim to secrecy in character, though the
Aranyaha of the Aitareya in its Sutra portion claims for it a special
sanctity and importance, and the (fankhayana (i. 1) contains a notice to the
same effect.
A second quasi-supplement to the KavMtaJd is contained in the
Qdnkhayana Qrauta Sutra. That Sutra is normally a well-arranged Sutra
text without pretensions to any other quality, but it contains in books xiv,
xv, and xvi passages of a quasi-Brahmana character dealing with certain
Savas and including the story of Qunah$epa.
Now these passages are quite out of harmony with the normal style of
the ftankhayana Qrauta Sutra and cannot possibly be brought into agree-
ment with that style. It is indeed in a special form of its own ; it is not
in the proper and full Brahmana style, which does not seek to give in full
the details of the sacrifice, though in the course of its exposition it often
does so. But these books of the Sutra are set on expounding the sacrifice
in the details of its composition as regards recitations as well as giving the
motives and explanations of the rites, and this combination is a new
note, and one which can equally be seen in portions of the Baudhayana
1 On KauiUaki Brahmana, v. 5.
H] Relation to the Qdhkhdyana Aranyaka and Sutra 39
and the M&nava Qrauta Sutras. We have in fact a form of literature,
anterior in development, in all probability, to the normal Sutra of the type
of Apastamba and K&ty&yana, in which exposition and comment are much
more blended than in the case of the Brahmanas, whereas the Sutras
proper have lost this comment practically altogether.
The nature of the content of these books of the Sutra suggests at once
a later date than the Kautftoki Brahmana, just as in the case of the
BaudhdyaTia Qrawta Sutra the many new Savas described represent, beyond
doubt, developments of the ritual beyond the period of the SamkUds of the
Black Tajurveda. Nor otherwise is it easy to see why these rites should
not be noticed in any way in the Brahmana. The same conclusion is
strengthened when it is noted that in xiv. 40 there is a version of the
conflict of the Angirases and the Adityas which differs from that given
in the Aitareya Brdhmana (vi. 34 and 35) and the KausitaJci (xxx. 6).
The important point is that, after a long introductory paragraph in the
Brahmana style, there comes trivrt stomah; rathantaram prdham;
trcaklptam qastram; agnistomo yajnah; yavorvara vedih; yavakhala
uttarawcdih; Idngalesd yupah, yavakaldpiq casalam ; ijdnasya kuldd vamtv-
varyah. This sort of style is not that normal in a Brahmana. The same
phenomenon occurs repeatedly ; thus in xiv. 32 after a Brahmana narrative
of the gods and the Asuras comes aparapak§e saurtytih purvahne ; cdndra-
mam, *lyom, vidhurh dadrdnam novo navah ; sauvarnah qatavalo dahfiiwL
pwrvasydrn, rajata uttaraeydm ; Bhdradvdjam prsfham ; tathd sukte. The
same phenomenon recurs constantly in these books, and is quite unparalleled
in the Brahmana. The real question of difficulty is whether the Sutra was
compiled by the use of a Brahmana text which was used to make up
a complex result in these cases where there was nothing in the KaubUaki
Brahmana, or whether it generally represents a style of composition
intermediate between Sutra and Brahmana. While there is no adequate
evidence to prove the correctness of either of these obvious alternatives as
to the origin of this form, it is at least probable that the latter is the
correct view of the facts. There seems no conceivable reason why the
Sutra-maker should have adopted this form in the last three books
(xiv-xvi) if he did not find it necessary in the rest of the text where, as in
most of xiii, there was no Brahmana preserved in the Kausitaki. x vi is really
in the same position as xiv and xv, though in the case of the last book the
proportion of Br&hmana is small, owing to the elaboration of the rites to
be described. These three books form a single whole, an account of
a development of the ritual with its explanations.
The special character of these books is borne out by their contents:
xiv begins with an account of the Haviryajnas, the Agnyadheya, the
40 The Composition of the KaufUaki Brahmana [§ 4
Punaradheya, the new and full moon sacrifices, the four-monthly sacrifices, as
Soma sacrifices ; chapter 11 deals with the Pratyavarohaniya ; 12 and 13 the
Sautramani; 14theUdbhid; 15 theGosava; 16the Rtapeya; 17-19 the bhuJi,
bhuvah and war offerings ; 20 the Qukrastoma ; 21 the Tivrasava ; 22 the
Sutasava ; 23 the Rsabha ; 24 the Vyoman ; 25 the Viraj ; 26 the Svaraj ;
27 the first Ufanastoma ; 28 the second U$anastoma ; 29 the Indr&gnyoh
Kul&ya ; 30 the Viratsvaraj; 31 the Jy esthastoma ; 82 the Dur&pa; 33 the
Apiciti ; 34 the Tvisi ; 35 the Vrsti ; 36 the Aditya ; 87 the Svarga ; 38 the
Vinutty-Abhibhuti ; 39 the Ra^imarayau ; 40 the Sadyahkra ; 41 the Nrjit ;
44 the Prtanajit; 45 the Satrajit; 46 the Dhanajit; 47 the Svarjit;
48 the Sarvajit; 49 the Ujjit; 50 the Upahavya; 51 the Agnistut
(described in great detail); 58 the Indrastut; 59 the Suryastut; 60 the
Vaigvadevastut ; 61 the Qotamasya Caturuttarastoma ; 62 the Paficagara-
diya ; 63 the Rsistomas of Gotama ; 64 of Bbaradvaja ; 65 of Atri ; 66 of
Vasistha ; 67 of Jaraadagni ; 68 of Prajapati ; 69 the Vr&tyastomas ; 71 the
Utkranti; 74 the tenth day; 75 the Rtustomas; 76 the Masastomas;
77 the Ardhamasastomas ; 78 the Naksatrastomas ; 79 the Ahoratrastomas ;
80 the Muhurtastomas ; 81 the Nimesastomas ; 82 the Dh vansistomas ;
83 the Di$am stom&h ; 84 the Avantaradifam stomah. Book xv contains in
1-3 the Vajapeya ; 4 the Brhaspatisava ; 5-8 the Samsth&s with especial
stress on the Aptoryama; 9, 10 the Yamastoma; 11 the Y&cahstoma;
12-16 the Rajasuya, and 17-27 the Qunahfepa legend. Book xvi contains
in 1-9 the Afvamedha; 10-14 the Purusamedha; 15 and 16 the Sarvamedha;
17 the Vajapeya ; 18 points regarding the Rajasuya and the Afvainedha
including the expulsion of a scapegoat ; 19-80 other Ahinas.
There is a good parallel to the style of the Sutra in the Bavdh&yana
Qromta Sutra,1 which in xvii. 55 to xviii. 58 contains matter parallel to the
Qomkhdyana book xiv, and which is couched in a similar style. In both
cases also that style on its verbal side is of a more recent type than the
Brahmana style, though it is based on that style and therefore differs
entirely from the style of the Sutras in its passage of comment, while
on the other hand in its enumeration of the Qastras it is precisely of the
Sutra type. Such a style is a perfectly natural development of the
Brahmana style which here and there in the KavMtalci approaches to that
of the Sutras without ever going so far as in the books xiv-xvi of the Sutra.
In these books xv. 17-27, which have the legend of Qunahfepa, have
a special place and significance. They do not fit into the Rajasuya in the place
where they occur, and they are equally not in place in the Purusamedha
where a Qunahj epa narrative is prescribed by the Qdnkhdyana Qrauta Sutra
1 There is a good deal of similar matter in cf.Garbe, Apastamba Qrauta Sutra, m,xxii-
point of style in the Manava QraMta Sutra ; xxiv.
$4]
Relation to the Qdhkhdyana Qrauta Sutra
41
(xvL 11. 1). There can be no doubt that the legend was recorded in the
Aitareya text after the Kav#Uaki Brdhmana was completed, and that then
the Qaiikhayana school, determined to save the masterpiece, took it over
with a slight change here and there (including the addition of one more
year of wandering and one more Gatha), and stuck it in the Sutra where
least it seemed out of place, after a passage dealing with the Rajasuya,
though not in a suitable place.
There is a point of some interest in the content of the Sutra which shows
that the Kurus had suffered a severe reverse of some sort. The episode is
narrated of the King Vrddhadyumna Abhipratarina, who made the error of
sacrificing with the Ksattrasya dhrti with three Stomas instead of four, and
because of that a Brahman cursed him saying the Kurus Kuruksetrdc cyos-
yante (xv. 16. 10 seq.). No such disaster is recorded in the Brahmanas, and
it is probably a sign of a later date than the Brahmana period.
It is possible as asserted by Anartiya in his commentary on xiv. 2. 3
that these books may have in some cases been reckoned as part of the
MahakaueUaki Brdhmana, but there is no other proof of this and the
quotations of that Brahmana in Vinayaka's commentary on the Kcm&ttaki
Brdhmana 1 seem to throw no light on the matter.
It must also be noted that the Qrauta Sutra had before it a wider range
of opinions of Kausitaki than are recorded in the Brdhmana. Thus there
are citations of Kausitaki in the Sutra at vii. 21. 6 ; ix. 20. 83 ; xi. 11. 3, 6,
and of the Kausitaka at xi. 14. 20, all of which are at once recognizable in
the Brdhmana. But at iv. 2. 13 the Kausitaka and at iv. 15. 7 Kausitaki
are cited. In the former case the passage is significant ; it deals with the
rite of the Anvadh&na and cites the views on one point of Pr&gahi, Paingya,
Kausitaki, and Aruni (iv. 2. 10-14). This collection of authorities is
parallel to the grouping in the KcwMtakh Brdhmana (xxvi. 4), nor can there
be the least doubt that the Sutra had before it a Brahmana text to this
effect; the Sutras do not, we may safely conclude, in such cases collate
opinions. In iv. 15. 7 there is actually a verbal quotation ndghahdni var-
dhayeyuh from Kausitaki. No doubt these notices refer to theMahdkausUaki
Brdhmanat and from it may come varied notices in the commentary of
Anartiya on the Qdnkhdyana Qrauta Sutra which are not ascribed to any
defined source.
It is uncertain whether any portion of the Kautfttaki Brdhmana as we
have it can be assigned to a later period than the completion of the whole
work. The sixth Adhyaya certainly is not open to suspicion on any
1 iii. 4, 5, 7 ; x. 4 ; xviii. 14 ; xxiv. 1, 2 ;
xxrL 1. According to Eggeling (8BE.
xmr. xvi, n. 1) the 15th and 16th books
6 [*.o.i. it]
of the 9£S. are reckoned as part of the
Mah&kausltaka. For Xnartlya's note see
Weber, ROjatHya, p. 122.
42 The Composition of the Kauplaki Brahmana [§ 4
reliable grounds, but the last chapter (xxx. 11) of the work may be sus-
picious in that it mentions the Vajapeya and Aptoryama rites elsewhere
unknown to the Brahmana, just as the occurrence of these names in the
Aitareya (iii. 41) helps to indicate the later date of the fourteenth Adhyaya
of that text.
The KattsUaki seems for some reason or other not to have been a popular
text-book.1 We are expressly told by Agnisvamin in his commentary
on the Latydyana Qra/wta Sutra (i. 1. 6) that the Eausitakins did not fulfil
the requisite of being able to answer rightly any difficult problem, as exem-
plified by their inability to deal with the curse of Lufakapi Khargali recorded
in the Pancavinqa Brahmana (xvii. 4b 3), and Dhanamjayya, as reported in
the Niddna Sutra (vi. 12), declared that he considered the Kaumtakis
akuqaldn and vydhatdn.
The geographical position of the Eausitaki school seems to have been
in the west in later times, for the account of the location of the school in
the Mahdrnava cited by Btthler * places the Kausitaki Brahmana and the
Qdnkhouyana Qdkhd in northern Gujarat. It is not impossible that in this
fact of location lies the explanation of the comparatively little use made of
the text by other schools.
§ 5. The Dates of the two Brahmanas.
(a) Relation to Pdnini.
There can be no real doubt that the Kau&ttaki is a later work than the
Aitareya Brahmana. But it is clear that the KavsUaJd Brahmana and
the Aitareya were both known to Panini, who in his grammar (v. 1. 62)
mentions the formation of the names of Brahmanas with thirty and forty
Adhyayas, a fact which cannot but be brought into connexion as was done
by Weber3 with the two Brahmanas as known to us in their complete form.
The same conclusion as to their relation to Panini is clearly proved by
their language which is decidedly older than the Bhasa of P&nini, as
Liebich 4 has shown in detail for its verbal forms, and as is not disputed by
any scholar. This gives us a latest date of before 300 B.C.6
(6) Relation to Yaslca.
The date can be carried further back by the undoubted fact that Yaska
knew both the Br&hmanas. In the Nirukta, i. 9, he cites and explains the
phrase paryaya iva tvad aqvinam occurring in the Kau&taki (xvii. 4).
1 See Weber, Ind. Stud. z. 146, n. 2. by Haug and Aufrecht.
9 SBE. n. zzziii. * P&nini, pp. 1S-28, 72-82.
* Ind. Lit p. 45. The view has been accepted * Keith, Aitareya Aranyaka, pp. 22 seq.
§ 5] Tlie Dates of the two Brdhmanas 43
Though Yaska does not actually cite the Aitareya textually, he clearly
knew it well as Aufrecht1 shows. Thus in iv. 27: pancartavah samvatsarasyeti
ca brdhmanam hemamte^vrayoh samdsena, there is a clear echo of
AB. i. 1. 14: pancartavo hemanitaqiqirayoh samdsena; in iv. 27 : sapta ca
vai qatani vinqcUiq ca samvaisarasydhordtrdh is exactly copied from
AB. ii. 17. 4 ; in viii. 22 : yasya devatdyai havir grhitam sydt torn manasd
dhydyed vasatkarisyan follows, save for the insertion of mcmasd, the text of
AB. iii. 8. 1, while the Oopatha Brdhmana (viii. 4) has torn manasd dhydyan
vasatkurydt ; i. 16 is exactly as i. 4. 9 ; the remarks on Anumati and Raka
in the Nirukta, xi. 29, and on Sinlvall and Kuhii in xi. 31, which are
attributed to the Yajfiikas are borrowed from vii. 11, or more probably per-
haps its real source, the Kausltaki (iii. 1). In Nirukta, viii. 4, dpribhir
dprindtiti ca brahmanam is cited no doubt from AB. ii. 4. 1.
Other citations are less clear ; in Nirukta, xii. 8, occurs savita surydm
prdyachat somdyardjne prajdpataye veti brahmanam,, with which compare
KB. xviii. 1 : savita suryarh prdyachat somaya rdjne yadi vd prajd-
pateh. The reading there is odd and abnormal, but it is not clear that the
citation is of the KB. In Nirukta, xii. 14, we read andho bhaga ity dhur
anuterpto na drqyate prdqitram asydlcsim nirjaghdmeti ca brahmanam.,
In KB. vi. 13, speaking of the prdqitra, we are told tad bhagdya parijahrus
tadydk»ini nirjaghdna tasmdd dhur andho bhaga iti. In NvrvJda, vi. 81,
it is said adantaJcah puseti ca brahmanam, while the KB. vi. 13 has
tasmdd dhur adantakah pu§d karambhabhdga iti.
With the priority of the Br&hmanas to Yaska is in keeping the style of
that author which is later than that of the Brahmanas, as is seen for instance
in his free use of the narrative perfect and of the conditional, and his
developed use of grammatical terminology. The date of Yaska is clearly
a good deal anterior to that of Panini, for there must have been a great
development of grammar between the two authorities.
(c) Relation to (JdJcaly a.
Further evidence of date can be deduced from the mention of the
number of syllables in the phrase in AB. iii. 12 : uktham vddndrdya where
the number is given as seven, though the text is written as six. In the
same passage uktham vdcvndrdya devebhyah is given as eleven syllables.
In KB. xiv. 3 we have uktham avdci as five syllables, uktham avdcindrdya
as eight syllables, avdcindrdyoktham devebhyah as nine syllables. The con-
clusion from the AB. evidence, added to the fact that the Aitareya Aram/aJea
(i. 3. 4) recognizes the absence of Sandhi in what is given with Sandhi in
1 Aitareya Brdhtnatio^ p. 432.
44 The Dates of the two Brahmanas [§ 5
the text of the Rgveda Sathhitd, is that the Aitareya was redacted before
the period of the orthoepic diaskeuasis of the Rgveda carried out before
Qakalya, which doubtless was done in accordance with a growing demand
for the adaption of the text of the Rgveda to the theory of Sandhi, which
again doubtless represented a real tendency of speech developed and elabo-
rated. The evidence in the case of the KausttaJci, if it is not to be taken
as by Oldenberg as merely due to liturgical convenience, points rather to the
period of transition when either mode of use was acceptable enough. It is
significant also that the A8. seems to contemplate devebhyah as pronounced
of four syllables, as against the three of the KausttaJci.1
Qakalya is clearly anterior to Qaunaka whose Prdtiqdkhya cites him, to
Panini who also cites him, and to Taska who quotes in the past tense and
criticizes his Pada text (vi. 28). His date therefore is reasonably fixed
about the sixth century B.C.2
(d) Relation to Aqvaldyana and (tanklidyana.
This evidence is supported by the priority of the two Brahmanas to the
Qrauta Sutras of Aijvalayana and Qankhayana respectively. There must
have been a considerable interval of time in each case, for the Sutras clearly
contemplate a ritual more developed and extended and more definitely
fixed than the ritual of the period of the Brahmanas.
The Sutra of A^valayana is probably to be dated by its author's con-
nexion with Qaunaka 3 and his being referred to in the Brhaddevatd* facts
which suggest for him a date in the vicinity of 400 B.C.5 There is no reason6
to seek an earlier date for the Sutra of Suyajfia Qaiikhayana, and the result
therefore is to support the date already obtained for the Brahmanas on
other evidence.
(e) Absence of reference to Metempsychosis.
Again the two texts are free of all reference to metempsychosis in any
form. This fact is significant and legitimately may be taken as placing
them before the period of the Buddha and probably not later than 600 B. c.
The KausttaJci, however, is rather the younger in its philosophic aspect, as
it does contain the concept, punarmrtyu (xxv. 1).
(/) Political references.
The early date thus arrived at for the texts is in perfect harmony with
their references to contemporary and earlier priests and persona There is
1 See Oldenberg, Prolegomena, pp. 378-876. * iv. 189 (B recension).
* Keith, Aitareya Aranyaka, pp. 289, 240 ; ■ Cf. Maedonell, Brhaddevaid, i. xxii-xxiv.
Oldenberg, op. cit pp. 888-886. • See Keith, JRAS. 1907, pp. 410-412 ; 1908,
8 Proved by his Qrauta Sutra. p. 887.
§5] Political and oilier References 45
abundant evidence of the milieu which produced the Aitareya BrdJimana:
it was that of the Bharatas in the middle country, and a time when the
fame of Janamejaya was at its height. The Bharatas, the Kuru-Pancalas with
the Va^as and the U^Inaras are the inhabitants of the middle country
(AB. viii. 14), and we hear of the raids of the Bharatas upon the Satvants,
and the custom of their cattle, and their practice in ritual matters, all as
authoritative. We are told of the consecration of Bharata Dauhsanti
(viii. 22), but the great king is Janamejaya Pariksita and his priest is
Tura Kavaseya, who anointed him (viii. 21), who proclaimed to him the
proper drink at the royal consecration (vii. 84), and who talked with him
on the nature of pasturage (iv. 27), and it is of him that the story of the
Asitamrgas is told (vii. 27). There is less evidence of place in the Kausi-
taki Brdkmana as is natural in its condensation, but it knows of Daivodasi
Pratardana,1 whose name connects him with the Trtsus and the Bharatas,
and of theNaimisiyas,2 whose name points to the Kuru country. Now the
period of Janamejaya is doubtless that of the close of the earlier Vedic
period of the Saxhhitas, and thus accords well with the position he holds in
the Aitareya. The political references do not hint at any great kingdoms,
but at a large number of petty princes, who despite their titles and claims
to sovereignty were doubtless rulers of limited portions of territory. The
social conditions are in full accord with this view, nor does it seem possible
with Weber to see the conception of a real empire in the great consecration
of Indra in the Aitareya. The Aitareya contains the first reference (vii. 18)
to the Andhras and other tribes, but as outside the Aryan sphere of action.
(g) Relation to other Braftmana texts.
The relation of the two Brahmanas to other texts of the same type does
not throw any light of a decisive character on their date. Both texts are
known to the Oopatha Brahraana? but the importance of that fact is
diminished greatly by the doubt as to whether that text really is older than
Yaeka, as to which there is no certain evidence available.4
The Kau&Uaki, however, by its mention of I$ana and Mahan Deva as
names of Rudra is clearly on a footing of equality with the Qatapaiha
Brahmana, vi, and this view is borne out by the fondness of either text
for the use of the narrative perfect, and the occurrence in both of the doctrine
of puTiarmrtya. It is fair therefore to class these two texts together, especi-
ally as they often agree on points of doctrine.
On the other hand the Aitareya at least in Adhyayas i-xxiv seems to
be of an earlier date than the Br&hmana portion of the Taittirvya Sathhitd.
1 xxvi. 6. 8 See Bloomfleld, Atharvaxxda, pp. 102 $eq.
1 xxvi. 6 ; UYiii. 4. * See Keith, Taitttriya SamhxtO, i. clzix, clzz.
46 The Dates of the two Brdhmanas [§ 5
This is a conclusion which rests on a comparison of a large number of
passages (especially from the sixth book of the Taittiriya), and no abso-
lutely conclusive result can be expected, but that the borrowing is by the
Taittiriya seems to me most probable,1 Similarly there is some evidence of
the dependence of the Pancavinqa Brdhmana (iv. 1. 1 seq.) on the Aitareya,
(iv. 17).2 The Aitareya will then stand as one of the oldest of the
Brahmanas, and doubtless it is older than the Jaiminlya or the QcUapatka.
It is right however to note that a different opinion on this point has
been expressed by Wackernagel,8 who has set above it the Taittiriya Brdh-
mana (and of course the Brahmana portions of the Samhita) and the Panca-
viivqa, and even the Jaimirwya. The evidence is extremely feeble ; it con-
sists of the following points. In the first place there is the use of the
narrative perfect which however applies only to the last sixteen Adhyayas of
the text, and which therefore proves nothing for the later date of the main
text : on the contrary the argument is a proof against the placing of the
Aitareya after the Jaiminiya. In the second place the use of drnaTtiraydrri
asa is quoted ; that occurs only in vii. 17. 7 and again proves nil for the
older text : it is doubtful if it even proves much for the later text as the
form is isolated and the QQS. has cakre. In the third place stress is laid on
the potential in Ua from a verbal bases ; this is however a natural assimi-
lation to the verbs of the second class, and is not capable of indicating
date. In the fourth place mmlokete in iv. 15. 6, where the k is noteworthy,
but it comes from the h seen in roha and that is Rgvedic and therefore no
date can be deduced from the word. Fifthly reference is made to the Prak-
ritism lajjamdna, iii. 22. 4, but the word cannot be relied upon, for as
lajj is regularly used later on the change of lajyamana to lajjamana was
inevitable, if the derivation from laj = raj is accepted,4 and if not there is
no evidential value at all in the word. Sixthly, saciva stands in the same
position as lokete : it is a legitimate formation and its occurrence in the AB.
alone of early texts has no decisive value. Similarly, dvam in the AB. is
not a valid criterion of date. Or again, if a compound like wimulaocmxrs first
in the AB., still, as it is a legitimate and natural form, it cannot be used as
a proof of later date. The same considerations apply to the use of expres-
sions like anyo %rvya which occurs in AB. iv. 27 of chanddnd as in the
Taittiriya Samhita.6 So in KB. xxvii. 7 ; xxvi. 2 and ii. 8 ; in none of
these cases is the further step taken which is found in the Qcdapatha when
anyonya can be used without a nominative in apposition (xL 6. 2. 2). The
development of use in the Qatapatha is indeed important, for it is a sign of
1 See Keith, op. cit. i. xcvii-xcix. Keith, Aitareya Aranyaka, p. 172.
8 Keith, p. c. 4 Wackernagel, op. cit. n. i. 282.
1 Altindische Grammatik, i. xzx ; u. i. 189. Cf. 6 See Wackernagel, pp. 822, 828.
} 5] Evidence from Language 47
the complete stereotyping of the phrase, and it is significant that it is not
found until the Qatapatha which is certainly later than the Aitareya.
But the use of awyowya of other than masculine subjects is natural in any
text Similarly ekaika is common to the two Brahmanas with the Taitti/rlya
Samhitd. Another case worth mention is the use of dvandvam samdsyan
in KB. xxvi. 7, which has a parallel in the Maitrdyani Samhitd (i. 7. 8).
while the Tatitirlya carries the matter further by using the plural
dvandvdni (L 6. 9. 4).1 But it would be unwise to deduce from this any
chronological result, though it is right to set it off against the evidence
telling for a later date for the Aitareya.
There isf however, an occurrence in the KB. (ii. 2) which would be
valuable if correct: the text of Lindner has prdgudicim and prdgu-
d%c%h which would be significant, as the rule in the literature before the
Sutras is to have not compounds * but the two adjectives, and the variation
of the compound is first seen in cases like MQS. i. 1. 1. 12. But the reading
of the MS. M is pracvm and prdcir in each case, not prog, and this should
be inserted in the text.
It is of course the case that both Brahmanas expressly mention the
existence of the trayi vidyd, and it may be thought that this supposes the
existence of the Black Yajurveda in its present form of prose and verse
intermingled. This, however, would be a complete error, as what is
recognized as the trayl vidyd is not any prose Brahmana passages, but
the Bees, the Samans and the Tajus verses and formulae, the Br&hmanas
dealing in both cases with the appropriate mode of correcting errors in the
performance of those parts of the service. It is therefore quite natural
that the Kausitaki Brahmana should in one passage (iii. 6) cite, a Mantra
preserved for us only in the Maitrdyani Samhitd (iv. 10. 3), for the
Mantras of the Black Yajurveda are clearly far older than the prose, and
existed independently as a collection before the prose was brought into
existence.3 Neither text recognizes in any way the existence of the
Atharvaveda4: the Euntapa hymns cited by both doubtless were taken
from the KhUas of the Rgveda.
For the date of the Kausitaki the evidence already cited suggests
a period prior to the extension of the Aitareya Brahmana. It stands
in point of view of style as regards the use of the narrative perfect on
much the same level as the patapatha Brahmana and it agrees with that
text in its doctrine of punarmrtyu. It also agrees with it in its mention
1 Wackeroagel, AUindische Grammatik, ix. i. 29. * Contrast TB. iii. 12. 8. 2 ; 9. 1 ; TA. ii. 9. 2 ;
1 Ibid. ix. i. 171, where this passage is not 10. 7. 8; 11. 2; viii. 3. 3. Cf. TS. vii. 5.
noted. 11.
* Oldenberg, Prolegomena, pp. 220 seq.
48 The Dates of the two Brdhmanas [§ 5
of Aruni and Qvetaketu as authorities, and thus is brought into the sphere
of the remark of Apastamba that Qvetaketu was an A vara. The Aitareya
has no allusion to Qvetaketu or the more famous Aruni, and therefore we
have another suggestion in favour of its comparatively older date.
It is also worth mention that the Qatapatha, without indicating its
source, opposes (x. 4. 1. 19) the use of a seventeenth priest at the sacrifice.
This seems a clear reference to the practice of the Kausitakins, which is
formally recorded for us by Apastamba1 and elsewhere referred to,8 of
having a seventeenth priest, the Sadasya, who was an overseer of the
whole offering, and never left the Sadas alone.3 This priest is known to
the KavMtaki Br&hmana, as he is incidentally referred to in the Praya$-
citta section of that text.4
(h) Relation to Apastamba.
Some information of interest as to the date of the KavMtaki might be
obtained from the Apastamba Qrauta Sutra if it were true that, as Garbe 5
states, that text,6 in one case at least, cites the Kausitaki.7 But this state-
ment is hardly borne out by facts. The Apastamba (Jrauta Sutra nine
times cites a Bahvrcabrahmana ; in six of these cases the notices do not
agree with the Kausitaki, in two 8 they resemble but differ from statements
in that text, and in one only is the correspondence almost but not quite
complete.9 The evidence therefore points to a source for Apastamba in
another Brahmana of the Rgveda, but not the Aitareya. But there is not
the slightest reason to doubt that Apastamba knew the KausUaki BraJi-
mana, though there is no evidence that he actually cites from it, since he
knows of the usage of the Kausitakins in one special regard and deems it
worthy of mention.
Apastamba's date is unknown, but is indicated by his remarkable fond-
ness 10 for forms which are unauthorized by Panini whether V edic (such as
the ablative genitive ai ; locative in an ; potential in tta for eta ; tmesis of
prefixes) or Prakritic. This characteristic is not really consistent with
a date after the full influence of Panini became felt, and probably causes it
to be necessary to place Apastamba not later than 250 B.C. or 300 B.c. In
favour of this fact it may be mentioned that Katy&yana, the author of the
Qrauta Sutra of the White Tajurveda, who for the same reason has been
1 x. 1. 10, 11. * See his edition, in. xxvii.
* See a Mantra in <??S. v. 1. 8 ; AGS. i. 28. 5 ; « xii. 17. 2.
oomm. on K£S. vii. 1.7; Weber, Ind. T xii. 8.
Stud. x. 144. " xii. 17. 2 and vi. 18. 9 ( -KB. ii. 8).
* See Chandoga cited in Anartiya on 9£S. • xi. 2. 9 « KB. viii. 8.
1. c 10 See Garbe's edition, in. vi seq.
* xxyi . 5.
f 5] Relation to the Apastamba Qrauta Sutra 49
placed before P&nini by Professor Macdonell,1 was probably known to
P&nini,2 and that his role as to ekofruti 3 seems to have been borrowed by
Pacini.4 In style and condensation of expression Katyayana is certainly
more developed than Apastamba, and this argument helps to give him
a latest date of the third century B.C. and even probably the fourth
century B.C. Garbe,5 with Btthler, indeed, does not hesitate to assign
Apastamba to the fifth century b. c. ; but this seems to me to go beyond
the necessities of the case.
(i) Astronomical data.
Note should finally be made of the statement in the KausitaJci (xix. 3)
that the winter solstice took place at the new moon of M&gha. This notion
is, however, clearly nothing more or less than the datum of the Jyotisa and
thus yields us no date of any assured value for the period in question ;
Weber6 places the limits of the date of the initial fixing of the series of
Naksatras in the Jyotisa at 1820 B.a-860 B.C., and there is no reason
to show for how long the order would be kept after it had ceased to
represent the facts, apart altogether from any other considerations as to
the origin of the Naksatras. If, as is most probable, the Naksatras were
not an Indian invention at all, but were derived from some foreign —
perhaps Semitic — source, it is clear that the date of their fixation would
not have the slightest value, save as an upper date, for the Br&hmanas.
At most the Magha datum tends to render 800 b. c. a reasonable maximum
date for the composition of the Brahmana literature.
(j) Date of later part of the AUareya.
Of the date of the later parts of the AUareya there is little further to
be said. It is most probable that all of vii and viii were added after the
completion of the Kau$itakL Brahmana. The use of the narrative perfect
points to a period similar to that of the (Jatapatha BrdhniaTia, and other
affinities with that text may be seen in the resemblances of the Prayafcitta
section in vii. 2-12 and the corresponding section in the later Qatapatha,
book xii (4. 1 seq) ; and of the account of the A$vamedhins in viii. 21-23
and the patapaiha (xiii. 5. 4). That the two books were not added to the
Brdhmana before the Kau§itaki Brahmana was complete would be proved
by the fact that vii. 11 is a bad version of the Kautfttaki, iii. 1, but that
1 Brkaddnai&j i. xxii-xxiv. P&nini borrows from Katyayana's source :
1 See Weber, Ind. Stud. r. 64. hence this argument is not proof.
1 1 18. 10. Cf. VPr. i. 181. •. Ind. Stud. x. 284 •*?. Whitney suggests that
4 LI 88,84 ; see Weber, Ind. Stud. x. 428-426. even these limits cannot be fixed as
1 Qp. eft m. zt. It is, of course, possible that correct.
7 [b.o.1. t»]
60 The Dates of the two Brahmanas [§ 5
section is probably enough not an old addition to the main text No stress
can be laid on the nature of the Rajasuya as described in the Aitareya as
being more primitive in certain details (e.g. the amount of materials
required for the anointing) than the versions of the Yajurveda, a point
noted by Weber,1 as pointing to a greater age than the Yajus texts : the
development of the ritual in different schools doubtless was very uneven.
(k) Date of Metrical Portions of the Aitareya.
The Gathas of the Aitareya and the occasional odd verses found therein
are of decidedly antique form : the Qloka metre shows a form unquestionably
later than that of the Rgveda, but equally clearly older than that of the
metrical portions of the Upanisads, for instance the Hatha, Kena or Iqa,
as has been fully shown by Oldenberg.2 Unhappily this gives us no definite
date: the Katha Upanisad, for instance, cannot certainly be dated before
the Buddha, because its context is obviously the reflex of a period when
the views of the prose Upanisads such as the Brhaddranyaka and the
Chomdogya had become a matter of common knowledge and could be
summed up in allusive and epigrammatic verse. That this period antedated
Buddhism cannot be safely assumed, and we must be content with the
conclusion that the metre of even the latest parts of the Aitareya is old
and tends to confirm the general impression of antiquity of the work,
though it directly proves nothing, since it is open to argue that it was
much older than the prose with which it is found.
§ 6. The Ritual.
(a) The QankhdyaTia Qrauta Sutra.
The ritual for the Brahmanas is given in the Qrauta Sutras of
Afvalayana and Qankhayana, which are works of probably the fourth
century B.c. There is not the slightest doubt that both these Sutras knew
the Brahmanas and based their exposition on those texts. But in both
cases the Sutras go far beyond the present Brahmana texts, and it is
not open to question that allowance must be made for a considerable
development of practice between the Brahmanas and the Sutras.
The Qdnkhayana Qrauta Sutra coincides more completely with the
KaufUaJd than the Aqvalwyana with the Aitareya. Thus the QdnkhSyana
contains in —
i. The New and Full Moon sacrifices = KausUaki Brahmana, iv.
ii. 1-5. The Agnyadheya and Punaradheya = KausbtaJd Brahmana, i.
1 Rajas***, pp. Ill seg. i GGK. 1909, pp. 2l9«eg. ; ZDMG. zxxvii. 66 m?.
J 6] The Sutras of the Rgveda 51
ii. 6-17. The Agnihotra = KavsUaki Brdhmana, ii.
iii. 1-12. The special offerings = KausUaki Brdhmana, iii.
iii. 13-18. The four-monthly sacrifices = KaufttaJci Br&hmana* v-
iii. 19-21. Praya^cittoa ; cf. KausUaki Brdhmana, xxvi. 3-6.
iv. Minor points including the Pindapitryajna and the Qulagava.
v-viii. The Agnistoma = KaugUaki Brdhmana, vii-xvi, xviii. 6-14.
ix. The Ukthya, Sodafin, and Atiratra = KausUaki Brdhmana, xvi. 11-
xvii. 9 ; xviii. 1-5.
x. The Dvada^aha = KausUaki Brdhmana, xx, xxi, xxvi. 7-17 ; xxvii.
xi. The Caturvinfa, Abhiplava Sadaha, Abhijit, Svarasamans, Visuvant
and Vigvajit == KausUaki Brdhmana, xix, xxii, xxiii, xxiv, xxv.
xii. The Qastras of the Hotrakas = KausUaki Brdhmana, xxviii-xxx.
xiii. 1-18. Certain Praya$cittas, conflicting sacrifices.
xiiL 14-29. Sattras, Gavam and other Ayanas.
With xiv a new section of the Sutra opens, which is partly Brahmana in
Btyle, and of which full details have been given above, xvii and xviii are
no real part of the Sutra : they deal with the Mahavrata ceremony and are
really supplements to the (Jdfikhayana Aranyaka i and ii, which represent
the Brahmana of that text.
It is somewhat striking that the order of the sections should be so
different in some respects from that of the Brahmana. The essential features
are the placing in the forefront of the new and full moon sacrifices, which
are the real model of Istis, and which therefore in a logical arrangement
should come first. The second point is the bringing together in book x of
the whole elements of the Dv&dagaha, the Prsthya Sadaha, the Chandomas,
and the tenth day : the Br&hmana has the material in books xxii and xxiii,
xxvi. 7-17, and xxvii respectively. Again the Sutra very naturally deals
with the final rites of the Agnistoma before the Ukthya, not as in the
Brahmana after the Atiratra. These changes explain the altered order of
the two texts, and all of these prove the improved order of the Sutra.
(b) The Afvaldyana Qrauta Sutra.
The Afvalayana Qrauta Sutra contains a great deal more than the
AUareya Brdhmana. Thus for the first three books which deal with the
new and full moon sacrifices, the Agnihotra, the Agnyadhana, the four-
monthly sacrifices, the Frayagcittas and the animal sacrifice, there are but
few real parallels in the AUareya except the section (ii. 1-14) regarding
the animal sacrifice, and that relating to the Agnihotra (v. 26-81), and the
section on Praya$cittas (vii. 2-12) which is very closely connected with
52 The Ritual [§ 6
the Qrauta Sutra (iii. 10 and 11). The rest of the Aitareya agrees with
books iv. 1-viii. 13 of the SUtra. The arrangement is briefly as follows :
iv. The preparations for the Soma pressing day = Aitareya Brahmana,
i. 1-ii. 18.
v. The Agnistoma proper = Aitareya BraJimana, ii. 19— iii. 48.
vi. 1. The Ukthya = Aitareya Brahmana, iii. 49, 50.
vi. 2, 8. The Sodagin = Aitareya Brahmana, iv. 1-4.
vi. 4-6. The Atiratra = Aitareya Brahmana, iv. 5-11.
vi. 7-10. The Prayagcittas and rites in case of death or disease,
vi. 11-14. The concluding rites of the Agnistoma = Aitareya Brahmana,
iii. 47,48.
vii. 1. General observations.
vii. 2-4. The Caturvin^a = Aitareya Brahmana, iv. 12, 14.
vii. 5-9. The Abhiplava Sadaha, &c = Aitareya Brahmana, iv. 18, 15, 16.
vii. 10-12. The Prsthya Sadaha = Aitareya Brahmana, iv. 18, 15, 16, 27—
v. 15.
viii. 1-4. The Qastras of the Hotr and the Hotrakas on the sixth day
= Aitareya Brahmana, vi.
viii. 5. The Abhijit and Svarasamans = Aitareya Brahmana, iv. 19.
viii. 6. The Visuvant = Aitareya Brahmana, iv. 19-22.
viii. 7. The Vi^vajit and Svarasamans = Aitareya Brdhmana, iv. 19.
The Abhiplava forms.
The Chandomas in the samudha form,
viii. 8. The vyudha Dvadagaha = Aitareya Brahmana, iv. 27.
viii 9-11. The Chandomas = Aitareya Brdhmana, v. 16-21.
viii. 12. The tenth day = Aitareya Brahmana, v. 22-25.
viii. 18. The concluding rites of the tenth day.
viii. 14. The rules for recitation,
ix-xii. Ahlnas and Sattras.
To the last four books there is hardly anything in the Aitareya to
correspond, x. 5 contains an account of the Dvada^aha; xi. 7 of the
Gavam Ayana, and xii. 9 is verbally the same as AB. vii. 1, which seems to be
derived from it On the other hand the concluding words of the Qunah^epa
episode (vii. 18) are repeated as a Sutra in ix. 3, and in this case the
borrowing must be from the Aitareya.
The Aqvalayana Qravia Sutra is by no means so well arranged as the
Qankhayana, and its superiority to the Brahmana is not very marked. It
is very much less comprehensive than the (Idnkhdyana as it contains
nothing really corresponding to book xiv. It has an account of the
A$vamedha in x. 6-10, but it has nothing of the Purusamedha or the
§6] The Agvaldyana Qrauta Sutra 53
Sarvamedha, and its account of the Rajasuya (ix. 3 and 4) is very brief
compared to that of the Qankhayana text, and it is always strictly a Sutra
text. Of its twelve books only about half are really represented in the
Aitareya Brdhmana as against about twelve out of sixteen in the case of
the QankhdyaTia.
The Qdnlchdyana has one great merit in comparison with the Aqvald-
yaiva\ it gives Mantras in cases where the Aqvalayana is silent, as for
example the Nivids for the Agnistoma hymns, and it sets out in detail the
complicated Qilpa Qastra of the Brahmanacchansin at the third pressing on
the sixth Prsthya day, which the Aitareya mentions and the Aqvalayana
also merely mentions.
(c) The Soma Sacrifice.
The two Brahmanas agree in treating of only four forms of the
Jyotistoma, the Agnistoma, the Ukthya, the Sodagin, and the Atiratra,
distinguished by the possession of twelve Qastras and Stotras, fifteen,
sixteen, and twenty-eight or twenty-nine respectively.
Of the Ukthya form of sacrifice fairly complete accounts are given in
both the Brahmanas. Its essential feature is the three Uktha Stotras and
the three Uktha Qastras of the Hotrakas, and from this feature possibly its
name is borrowed, as suggested by Eggeling l in view of the remarks in
AB. vi 13. There is also a he-goat to Indra and Agni as a second victim
in addition to the ordinary victim for Agni and Soma prescribed on the
day before the pressing day, and the victim for Agni on that day. The
Ukthya cup is also drawn at the third pressing.
The So^afin adds a third victim, a ram to Indra, and another cup with
an extra Stotra and Qastra. As pointed out in the Aitareya Brdhmana
(iv. 1), the name is derived very probably from the sixteen Stotras and
Qastras used, but the Qastra is also specially developed in a peculiar
maimer described in iv. 2, where also the name is appropriate.
The Atiratra adds twelve Stotras and Qastras in three rounds, chanted
through the night and accompanied by libations and potations ; these are
followed by the Sandhi Stotra (Sdmaveda, ii. 99-104) chanted at daybreak,
and followed by the recitation by the Hotr of the Acjvina Qastra. The
difficulty arises whether the Soda^in is included in the Atiratra. The view
of the Qdnkhdyana Qrauta Sutra (ix. 1. 10) is clearly that it is ; there is
nothing to contradict this in the KausUahi Brdhmana, and it is assumed
by the Agvaldyana Qrauta Sutra (v. 11. 1) that an Atir&tra contains
a Soda^in.* This is also the view of the Kdtyayana Qrauta Sutra (ix. 8. 5),
while the Pancavinqa Brdhmana (xx. 1. 1) recognizes both modes of
1 SBE. xli. TW$eq. a So AB. iii. 41, which is late (p. 88).
54 The Ritual [§6
usage.1 The Aitareya (iv. 6) clearly contemplates only the form without,
i.e. with twenty-eight Stotras, or as it reckons them, by making three out
of the Sandhi Stotra, thirty Stotras. It is clear also that to the Aitareya
(iv. 1) the Sodafin is essentially only a rite used as part of a Dvadagaha or
similar rite, for it is expressly stated that on the fourth day is the Soda^in
used, i.e. on the fourth day of the Frsthya Sadaha which follows the
Atiratra.1 Similarly the Ukthya from its position is doubtless mentioned
mainly because it is an essential feature of the Prsthya §adaha. The
Atiratra has a victim for Sarasvati as a fourth victim.
The two combinations of days which they dwell upon are the Dv&dagaha
and the Gavam Ayana, as these two act as models for the other prolonged
Soma rites.
The Atyagni? toma is not mentioned in either of the Brahmanas nor is
the tenth day treated as being of this class.3 Its real existence as a sacri-
fice (being a Soda^in minus the Ukthyas) is very doubtful, its main purpose
being doubtless to fill up the number of forms of the Jyotis^oma to seven.
But in the extra Uktha of the tenth day of the Dvada^aha in the school of
Qankhayana may be seen a form analogous to the Atyagnistoma.
The Vajapeya and Aptoryama receive a brief allusion in the Aitareya
(iii. 41) and the Kav^Uahi (xxx. II),4 in either case no other notice being
taken of them in the texts. It is very doubtful if these references can be
treated as primitive, and it is perfectly clear that neither rite was really
considered as of importance by the Brahmanas. But there are notices of
the latter in the Aqvaldyana (ix. 11) and the QdnkhcuyaTia Qrauta Sutras,
the latter of which (xv. 5) calls it Aptoryaman. It is distinguished by having
four extra (atirikta) Stotras and Qastras over and above those of the
Atiratra. Moreover it is marked by having all the six Prsthas distributed
among the four Prstha Stotras and the Madhyamdina and Arbhava Pava-
mana Stotras, and in the case of all the Stotras save the three Pavamanas
the performance conforms to the true Prstha form, Le. with one Saman
enclosed in two others. The Vajapeya is a special rite, preliminary to the
Brhaspatisava, which is for the Brahman much the same thing as the Raja-
suya for the king, and to the Bajasuya ; it shows clear traces of a popular
origin and once was available for Vaigyas, but the ritual {A<pxddyanay ix. 9 ;
Q&nkhayana, xvi. 17) is not evidently known to the Brahmanas or at least
accepted by them. Both the Vajapeya and the Aptoryama are not normally
used as anything but independent rites ; in Qanldwyana (xvL 15. 6 and 7)
they are made the models of the sixth and seventh days of the mythical
1 So M9& ii. 5. 8 ; Ap. xiv. 8. 8 is obscure ; * £$& x. 2. 11.
see Budra ad loc ; B$S. xvii. 1 teg. seems 9 Cf. Weber, Ind. Stud. ix. 120-191.
to assume the ^odkcin. * Aptoryama ; so $£S. it. 5. 18 ; rri. 16. 7.
$6] The Dvacfafdha Rite 55
Sarvamedha. Similarly in the Mdnava Qrauta Sutra (ii. 5. 3) the only
forms given are the Ukthya, Soda$in and Atiratra ; in the Baudhayana
Qrauta Sutra (xvii. 1 , 2) these three only are mentioned, and it remains for
the Apaetamba Qrauta Sutra (xiv. 1. 1) to add the Aptoryama. On that
passage Rudradatta has an elaborate comment from which he deduces the
fact that the omission arises from the fact that the Atyagnistoma and the
Vajapeya are not the models on which any other offerings are based, for the
Sutra does not even know the name of the Atyagnistoma.
While the greater part of both the Brahmanas is devoted to the Agni-
stoma as model of the Soma sacrifice, they do not contemplate its use merely
as a one-day rite.
The Dvftdagftha consisted of a period of ten days with an introductory
and a concluding Atiratra. Within this period of ten days three elements
are to be distinguished, the first six days, which can be divided into two
sets of three, the seventh to ninth days, the Chandomas, and the tenth or
Avivakya day, to which the name was applied, because, according to the
Brahmanas, the day was one on which corrections of errors were not in place.
In the careful analysis of the QankhoLyana1 the Dvada$aha is thus
constituted as regards the period of ten days (Da$aratra) : —
I. The Prsthya Sadaha, consisting of —
1st day. Agnistoma type ; Trivrt Stoma ; Rathantara as Prs$ha Stotra.
2nd day. Ukthya type
3rd day. Ukthya type
4th day. Sodagin type
5th day. Ukthya type
6th day. Ukthya type
Pancadafa Stoma ; Brhat as Prstha Stotra.
Saptadafa Stoma ; Vairupa as Prstha Stotra.
Ekavinya Stoma ; Vairaja as Prstha Stotra.
Trinava Stoma ; Qakvara as Prstha Stotra.
Trayastrinya Stoma ; Baivata as Prstha Stotra.
II. The Chandomas.
7th day. Ukthya type ; Caturvin$a Stoma ; both Samans with Brhat as
Prstha Stotra.
8th day. Ukthya type ; Catujcatvariiifa Stoma ; Rathantara as Prstha
Stotra.
9th day. Ukthya type ; Astacatvarinca Stoma ; Brhat as Prstha Stotra.
III. The Tenth Day.
10th day. Agnistoma type ; Caturvirifa Stoma with Trayastrin9a in the
Agnistoma Saman ; the Rathantara or the base of the V ama-
devya as Prstha Stotra.
1 i ; ct A£S. x. 6 ; vii. 10-viii. 4. That the these authorities, nor B(}S. xvi. 6 ; Ap£S.
tenth day is an Atyagnistoma (Eggeling, xzi. 9. 1 ; but ££S. and KB. allow an
SBS. xxyi. 412) is not 'in accord with aHriktoktha (p. 64).
56
The Ritual
[§6
While the Dvadaf&ha served as a model for all the other Ahina rites
(that is, from two up to twelve days) and the Sattras (for twelve days
upwards), the model of the year rite was the Gavam Ayana, which in both
texts is constituted as follows l : —
1. Pray amy a Atiratra.
2. Caturvinfa day ; Agnistoma or Ukthya type ; Caturvinga Stoma ; both
Samans with Brhat as Prs^ha.
1st month. 4 Abhiplava Sadahas = 24 days.
1 Prsthya §adaha = 6 days.
2nd month. 4 Abhiplava Sadahas.
1 Prsthya Sadaha.
3rd month. 4 Abhiplava Sadahas.
1 Prsthya Sadaha.
4th month. 4 Abhiplava Sadahas.
1 Prsthya Sadaha.
5th month. 4 Abhiplava Sadahas.
1 Prsthya Sadaha.
6th month. 3 Abhiplava Sadahas.
1 Prsthya Sadaha.
Abhijit ; Agnistoma, with all the Stomas, both S&mans, and
Rathantara or Brhat as Prstha Stotra.
* ...
3 Svarasaman days ; Ukthyas or Agnistomas ; with the Svaras
as Prsthas.
...
Visuvantday; Agnistoma type ; Ekavinfa Stoma ; Brhat or Mahadivakirty a
as Prst-ha.
7th month. 3 Svarasamans reversed.
Vi(jvajit, Agnistoma, with all the Stomas and Prsthas.
1 Prstrhya Sadaha reversed.
3 Abhiplava Sadahas reversed.
8th month. 1 Prsthya Sadaha reversed.
4 Abhiplava Sadahas reversed.
9th month. 1 Prsthya Sadaha reversed.
4 Abhiplava Sadahas reversed.
10th month. 1 Prsthya Sadaha reversed.
4 Abhiplava §adahas reversed.
11th month. 1 Prsthya Sadaha reversed.
4 Abhiplava Sadahas reversed.
i 99S. liii. 19.
$6] The Gavdm Ay ana 57
12th month. S Abhiplava Sadahas reversed.
Ayus day.
Go day.
Da$aratra.
Mahavrata day.
Atiratra day as Udayaniya.
The account of the Gav&m Ayana given in the Aqvaldyana Qrauta Sutra l
differs in that it expressly places the Go and Ayus days in the normal
order in the last month, though this offends against the rule that the last
month should like the preceding months after the Visuvant be reversed in
order of performance. But it is in harmony with the normal order, and the
Divada$aha itself according to Apastamba is not reversed in performance.
It is expressly stated that the sixth month is completed by adding the first
two days, and the seventh by adding the last two days. Other possible
arrangements are mentioned by Afvalayana, including the placing of the
Go and Ayus in different positions and the alteration of allowing only the
Sadaha or the Svarasaman days to be reversed and not as usual both. It
is also suggested that the seventh month can be made complete, leaving
four days over, that these can be added to the last month, giving 30 + 2 + 4
and that then twelve days, the Go and Ayus and the Da^aratra, can be
deducted, and an Abhiplava added, giving 80 in all.2
The version of Baudhayana3 agrees generally with that of the
Aitareyins, but it makes the seventh month complete with a Prsthya and
four Abhiplavas and composes the last month of
2 Abhiplava Sadahas = 12 days
Go and Ayus = 2 days
3 Svarasamans and Vi$vajit = 4 days
Da$aratra = 10 days
Mahavrata and Udayaniya = 2 days.
He explains that in the inserted Prsthya the Trayastrir^a Stoma and
Agrayana cup begin and so on, while in the Abhiplava the Ayus and Go
dayB are transposed and the Samans alternate as Brhat and Bathantara.
In Apastamba4 the scheme is more elaborate. Three forms are dis-
tinguished. In the Qatyayanaka the first six months agree with Qankha-
yana and Agvalayana's accounts; the second with Baudhayana. The
Tandaka agrees with the Qankhayana. The Bhallavika agrees with the
Qatyayanaka save that it places the Abhijit and Vi$vajit before the last and
after the first Prsthya Sadaha in the two parts of the year respectively.
» xi. 6. s xvi. 14 and 15.
1 See AfS. xi. 5. 19 with the comm. The above * xzi. 15 and 16.
must be the sense but the ed. is incorrect.
S [a.o.i. se]
58
The Ritual
[§6
According to the Aitareya Brdhmana 1 the Ayanas of the Adityas and
the Angirases differ from the Gavam Ayana in that the former type has
all its Sadahas in the Abhiplava and the latter all in the Prsthya form.
This account is found also in the Sutra of Baudhayana,2 but both the Aqva-
layana Qrauta Sutra 3 and the Qomkhdyana Qravia Sutra4 have elaborate
accounts of these Ayanas which give other points of difference and not this
one. The same remark applies to the Apastamba Qrauta Sutra.6
The Abhiplava ga^aha is composed of six days of which the first and
last are Agnistomas, the rest Ukthyaa Further, the characteristic Prstha
Stotra, which corresponds to the second Qastra of the Hotr at the midday
pressing, is on the alternative days made up of the Bathantara and the
Brhat Samans respectively, and not of a different Saman each day as in the
case of the Prsthya Sadahas. Moreover, whereas in the case of the Pr?(hya
Sadaha the Stomas vary from day to day, but only one applies each day, in
the Abhiplava the usual four Stomas occur daily but in a divergent manner,
which results in the description of the days as Jyotis, Go, and Ayus, thus :
Stotra. Jyotis. Go. Ayus.
Bahispavamana Trivrt Pancada^a Trivrt
Ajya Stotras Pancada^a Trivrt Pancada^a
Madhyamdinapavamana Pancadafa Saptadaga Saptada^a
Saptada^a
Saptada$a
Ekavinga
Prstha Stotras
• • •
Arbhavapavamana
Agnistoma Saman
Uktha Stotras
Saptadaga
Ekavinpa
Ekavifiga
Ekavin9a
Saptada$a
Ekavinfa
Ekavin^a
Ekavinfa
In the Pfffhya J^agaha the sixth day is of quite special importance, and
at its third pressing in its full form the Hotr, the Maitravaruna, the Brah-
manacchansin and the Ach&vaka have to recite elaborate Qastras, viz.
the Nabhanedistha and Naragansa; the Valakhilyas ; the Suklrti and
Vrsakapi and the Kuntapa ; and the Evayamarut, full details of which are
given in the two Brahmanas.6 The Brahmanas also give the (Jastras of the
Hotrakas on other occasions ; the most important are those performed by
them at the midday pressing. On these occasions, whether the Sadaha be
Prsthya or Abhiplava, the Qastra begins with
(1) strophe and antistrophe ; then follow
(2) the kadvant Pragatha,
(8) the Arambhaniya,
(4) the daily hymn (aharaJiahqasya),
(5) the Sampata
KB. xxz.
1 ir. 17.
4 xiii. 21 and 22.
• xvi. 16.
5 xxiii. 9.
* xii. 1 and 2.
• AB. vi. 24-86 ;
$ 6] The Recitations of the Hotrakas 59
in the case of the Maitravaruna, (4) and (5) being reversed in the other two
eases.1 The Sampatas are nine hymns, three for each Hotraka, which he
recites one by one, day by day.
In the case of the days other than the Sadahas, viz. the Caturvin$a,
Abhijit, Visuvant, Vi^vajit, and the Mahavrata, for the Sampata hymns are
substituted others called Ahinas. The name is confusing, as it is not of
course really appropriate, since those days can hardly be said to be Ahinas as
opposed to Aikahikas, and the two Brahmanas both derive the word from
a-hinu, thus showing that they desired to obviate confusion with the
ordinary Ahinas (from ahas).
One point in the use of the Sampatas is the employment of insertions
on the fourth, fifth, and sixth days, consisting of Viraj verses and verses by
Vimada on the fourth, Pankti verses on the fifth, and Parucchepa's verses on
the sixth day. For the Chandomas with their long Stomas other special
verses are prescribed.
In the recitation of the Hotrakas special attention is given to the rule
of atiqansana of the Stotra ; apparently the practice was to restrict this
atiqahaana to one or two extra verses at the first two pressings, but to use
an indefinite number at the third pressing, but the passages (vi. 8 and 28) of
the AUareya which deal with the rule somewhat conflict.
The other chief points regarding the Hotrakas which are dealt with are
their opening and concluding verses, their use at the morning pressing in
Ahina rites of the Stotriyas of the one day as the Anurupas of the preced-
ing, and the verses used by them as offering verses for the Prasthita liba-
tions, which are given in connexion with the Hotr's verses for the filling of
the goblets from which all drink after libations have been duly made.
There are also given in full the Qastras of the Hotrakas at the Ukthya at
its third pressing.
The Dvada^aha is complicated by the fact that it is not merely per-
formed in a simple (samudha) form, but in a vyudha form, that is, one in
which the ' metres ' are vyudha, ' transposed \ These terms which occur
in the Rgvedic texts do not receive explanation there, but the sense of
vyudhachandus appears from the discussion in the Qatapatha Brahmana
(iv. 5. 9) of the question of differing arrangements of the cups which are
drawn on the several days of the Dvada^aha. According to that version the
cups begin with the Aindravayava (after the Upangu and the Antaryama)
on the first three, the fifth, the eighth, tenth, eleventh, and twelfth days,
the Agrayanaon the fourth and ninth, and theQukraon the sixth and seventh,
1 Hang, Aitanya Brdhmana, ii. 412, n. 8, gives the Sutras. See A£S. vii. 5. 20-22 ; 4.
a different account, but clearly it cannot 8, 9 ; 10. 2, cf. Vait. xzzi. 25.
be reconciled with the two Brahmanas or
60 The Ritual [§ 6
the Agrayana being the first of the cups of the third and the Qukra of those
of the midday pressing. This rule is entirely disapproved of by the Qata-
patha, which does not think any variation of the order of the cups is needed
although the metres be changed.1
In the Apastamba Qrauta SUtra (xxi. 14) there is a distinction made
between the tryanikd form if avyudfta and if not; in the first case the
order is —
Aindrav&yava on 1st, 2nd, 5th, 8th, 11th, 12th ;
Qukra on 3rd, 6th, 9th ;
Agrayana on 4th, 7th, 10th ;
in the second case the order is —
Aindrav&yava on 1st, 2nd, 6th, 10th, 11th, 12th;
Qukra on 3rd, 7th, 8th ;
Agrayana on 4th, 5th, 9th.
In the Baudhdyana Qrauta Sutra (xvi. 10) the order is given as —
Aindrav&yava on 1st, 2nd, 6th, 10th, 11th, 12th ;
Qukra on 3rd, 7th, 8th ;
Agrayana on 4th, 5th, 9th, *
thus agreeing with the account of Apastamba of the vyudha form. Here it
is expressly coupled with the corresponding change of the Stotras and
Qastras under which the Dagaratra consists of three sets of three days
which have respectively at the three pressings —
(1st) Gayatri, Tristubh, Jagati ;
(2nd) Jagati, Gayatri, Tristubh ;
(3rd) Tristubh, Jagati, Gayatri.
It is clear that the change of order of the metres in the Savanas does
not correspond with that of the order of the cups, and that therefore the
terms vyudha and avyudfta cannot be explained adequately in the sense
that they correspond to any arrangement of the cups, or of the metres, so
far as their use in the KausftaJci Brahmana (xxii) and the Qaflkhayana
Qrauta Sutra (x) are concerned. In the Aitareya Brahmana the term vyudha
of dvddaqdha appears in the compound vyudhachandas and the sense
(iv. 27) is simply that of the change of metres according to which the days
are arranged in sets of three. But in the KausUaJci there are two
variant forms for the first six days and the tenth day given in detail as
vyudha and aamudha, showing clearly a futher development of distinctions
of form beyond that of the Aitareya.
In the case of the tenth day, contrary to the usage in certain other texts,
1 The reference in this is clearly to the term tfyHdhachandcu better than the view
variation of the order of the metres at in Eggeling, SBE. xxvi. 418, n. 1, 421,
the pressings, a fact which explains the n. 2.
§ 6] The vyudha and samudha Forms of Dvddagdha 61
there is in the Qdnkhdyana Qrauta Sutra (x. 18. 25) and in the Brdhmana
an atirtictoktha, which really makes the number of the Qastras (and doubt-
less of the Stotras) up to thirteen, the same number as that prescribed for
the Atyagnistoma, but without its characteristic, the Soda$in Qastra and
Stotra.
The Aqvaldyana Qrauta Sutra on the other hand very clearly uses the
terms samudha and vyudha in the sense that they correspond with the
variations of the form of the three sets of days in the Dagaratra ; this is
to be seen with perfect clearness from the description of the samudha form
of the Da$aratra given in viii. 7 and the variants of the vyudha in viii. 8
for the second three days, and 9-11 for the three Chandomas. The tenth
day on the contrary has no variation of form as vyudha and samudha but
is common to both forms of the Da^aratra. According to the commentary on
x. 5. 4 the samudha is the model of the Ahinas, the vyudha for the Sattras.
In addition to the normal Dvadafaha with its sets of three days each
closely united, the Aqvaldyana Qrauta Sutra (x. 5. 8-11) recognizes one in
which there is no such connexion and the days are each taken separately
as (1) Atiratra; (2) Agnistoma; (8-10) Ukthyas; (11) Agnistoma; (12)
Atiratra, and this form is alluded to in the Aitareya Brdhmana (iv. 28).
It is ignored in the Qdnkhdyana Qrauta Sutra, and a different rite of
twelve Agnistomas with the Rathantara Saman is given in the Apasta/mba
Qrauta Sutra (xxi. 14. 14 and 15).
(d) The Bcyasuya and the Story of Qunahqepa.
The ritual of the Rajasuya as presented in the Aitareya Brdhmana is
peculiar to it and is not recorded elsewhere, except to the limited extent that
the Aqvaldyana Qrauta Sutra (ix. 3) repeats textually the directions at the
end of vii. 18 and the Qdnkhdyana Qrauta Sutra (xv. 17-27) has a parallel to
the Qunah^epa legend. But otherwise there is complete silence in the texts
of the Rajasuya as to the mode of the preparation of the drink for the king,
and the mode of the anointing of the king and the spells by which his success
is secured. On the other hand the Aitareya is silent regarding the more
normal features of the Rajasuya, such as they appear in the Qdnkhdyana (xv.
12-16; xvi 18). The Aitareya version shows further its peculiar character by
its being brought into connexion with the A$vamedha, the great kings who
are celebrated in viii. 21-23 corresponding with the list of Agvamedhins in
the Qatapaiha Brdhmana (xiii. 5. 4), and it is clear that the Afvamedha was
the original source of their fame and that the connexion of the Agvamedhins
with the consecration is secondary, and probably induced by the desire of
the redactor of the Aitareya to include in it as much as possible of the
deeds of kings, which form the theme of all of vii. 13-viii. 28.
62 The Ritual [§6
The most important part of the account is undoubtedly the story of
Qunahgepa, and its occurrence in the Rajasuya is claimed by Hillebrandt l as
proof that once human sacrifice marked that event. It is of interest to note
that its occurrence in this use rests ultimately on the Aitareya Brdhmana,
for the other mention of the use of the legend in the Katyayana Qrauta
Sutra (xv. 6. 1 seq.) is simply derived from the Aitareya, as an examination
of the passage at once shows. It is, however, prescribed in the Qankhayana
Qrauta Sutra (xvi. 11. 1) as recited in the Purusamedha, though the story
as there recited seems to have been merely a portion of the tale as it occurs
in the Rajasuya. But the argument from the Purusamedha use is not
significant for the question of human sacrifice, for the Purusamedha as
depicted in the Qdnkhayana and in the Vaitdna Sutra (xxxvii. 10 seq.) has
every appearance of being a theoretic and not a real sacrifice.2
But as evidence of a real human sacrifice at the royal consecration no
stress can possibly be laid on the Qunahgepa tale. Its motive is inexplicable
on such a theory, for it does not enjoin or approve a sacrifice of this sort,
but expressly relates that the sacrifice was not carried out, and that the
priest Ajigarta who was willing to sacrifice his son was deprived of him as
a punishment. Moreover, the mere fact that the great priests alleged to
have been engaged in the offering would not perform the slaying is a proof
that the rite was not an approved one. If the rite was ever one practised
at the royal consecration, the moral sense of the priests had repudiated it,
and had expressed their repudiation in a striking form in the shape of the
use of a narrative as a part of the Rajasuya intended to show that such
a sacrifice was not to be performed. The most attractive theory 3 of the
rite from this point of view is that there once existed a practice of slaying
the first-born sons of kings at their consecration, and that the Qunah$epa
tale is a record of the removal of the practice of the slaying by the mercies
of the gods, and for such a fanciful hypothesis we have not the slightest
ground.
A further peculiarity of the legend is that it is employed as a device
for obtaining sons as the two versions both assert. The legend itself deals
with the obtaining by Harigcandra of a son, and the adoption by Vijvamitra
of a son, but the means by which Harifcandra obtained his are peculiar, as
they consist of a promise to sacrifice what he obtains, a process of peculiar
inutility, though not altogether unintelligible. Moreover, the hostility
against the priest Ajigarta is seen perhaps in his very name which
indicates his beggared condition, and in the names of his sons which cannot
be called complimentary, and in his connexion with the Angirases who were
* RituaUitUratur, p. 146. s Hillebrandt, Vtd. Myth. iii. 82, which is
* Eggeling, SBE. xur. xli-xlv. criticixed by Keith, JRAS. 1908, p. 846.
§6] The Story of Qunahfepa 63
i
responsible as it would seem for the use of a human head in the ceremony of
the piling of the fire altar may perhaps be found, as suggested by Eggeling,
the explanation of his appearance in this legend. In that case the legend
would show nothing as to a practice of slaying a man at the Rajasuya, and
it may possibly be considered a polemic against any form of human sacri-
fice even at the Agnicayana, worked up into a story in connexion with
other motives, one of which at any rate was presumably the dependence of
the royal power on the efforts of the priests, and the importance of Vi$va-
raitra and his family.
The Aitareya version claims to follow the text of the Rgveda and to find
in the hymns the situation which it describes in its Gathas and its prose.
The version distinctly describes itself as being of 100 Re verses and
Gathas beside, and this is the form in which it is handed down. The
question arises whether this form is its original form.
In the view of Roth 1 the version depends on an older metrical version,
whereas Oldenberg8 thinks that we have in the Gathas and the prose
a real example of the Akhyana type which he believes to exist. Two
distinct questions are involved in the matter, (1) the relation of the
narrative to the Rgveda and (2) the relation of the prose to the Gathas.
In the Rgveda there are references to the case of (^unah$epa in the group
of hymns associated with his name and in the fifth Mandala. Varuna
is implored in L 24. 12 to release the singer, Varuna Qunahtfpo ydrni
dhvad gi'bkUdh. In the next verse we read Qunahqipo hy dhvad grbhUds
triw aditydm drupadSsu baddhdh. In v. 2. 7 occurs f&naq cit chipam
niditarh aahdsrdd yupdd amuncah, addressed to Agni.
Now neither of these passages seems in any way to accord with the
account of the Aitareya which has three main points at least, (a) the
episode of Vanina,Harifcandra,andRohita;. (6) the episode of Qunah$epaand
Ajigarta ; (c) the episode of Vipvamitra's sons and Qunah^epa. In the first
passage, which purports at least to treat Qunah9epa as a figure of the
present, there is no hint of anything but that Qunahgepa was bound to
three pieces of wood {driL-paxLa). That these made up the sacrificial post,
a sort of tripod, as suggested by Griffith in his translation, is the best
mode of reconciling the Rgveda and the Brdhmanay but it is wholly
without any support from the passages where the sacrificial post is men-
tioned, always as a single post, never as a real tripod. Roth therefore seems
clearly justified in taking it that Qunah^epa was tied to the three pieces
of wood in preparation for martyrdom or punishment, much as Prometheus
1 Ind. Stud. ii. 112 aeq. Contra, Oldenberg, ZDMG. xxxvii. 79-81.
3 See GGN. 1911, pp. 461 seq., in reply to Keith, JRAS. 1911, pp. 989 seq. .
64 The Ritual [§ 6
was bound to the rock so as to be helpless to avoid the vulture's
onslaught.
In v. 2. 7 the reference to a yupa does occur, but the phrase sahasrvU
at once takes it into the sphere of the metaphorical. Griffith evades
this difficulty by taking the sense as ( bound for a thousand ' as the price,
but, apart from the fact that the figure is inaccurate, the construction is
rejected by every consideration of probability and has not even the
authority of Sayana.
Of Harifcandra, of Rohita, of Ajigarta, and, in this connexion, of
Vi9vamitra we have no information in the Rgveda. In the face of these
facts we can only dismiss the whole narrative as a later invention than
the Rgveda, and ascribe its utilization of the Rgvedic verses, 100 in all,
to a time when it was desired to find recitations for the Hotr at the
Rajasuya in connexion with the tale of Qunahpepa. In the opinion of
Roth l the legend grew up into its present content during the period when
the collection of the Rgveda was in process of being carried out, and it
was due to it that the series of hymns in the first book to various deities
was ascribed to the authorship of Qunah$epa. He lays stress on the
argument that the arrangement of the hymns in part depends on the
theory of authorship. On the other hand, in the view of Aufrecht,* the
authorships ascribed by the Anukramanl are compiled from the notices
of the Brahmanas, and, while this view is not altogether tenable, it would
be impossible to come to any definite conclusion regarding the period of
growth of the legend from the order of hymns in the Samhitd or the
attribution to Qunah^epa of the hymns in question.
But it is clear from the Qathas of the Aitareya that there came into
existence a legend of the saving of Qunahfepa and his transfer to the
family of Vifvamitra. This is clearly preserved to us in the text, and
from vii. 17. 3 to the end of the verses it runs as a perfectly simple
narrative requiring only the names of the speakers to be supplied to make
it clear, just as they are supplied in the epic. The Aitareya, however,
does make one very considerable addition to the verses ; it tells us that
only half the sons of Vifvamitra accepted the new position of Qunahfepa.
This is not told us by the verses, and seems to be inconsistent with the
verses. For Vi^vamitra addresses Madhuchandas and all his brothers,
and the reply of Madhuchandas is that they accept his wishes, and
three times sarve is applied to them in the following Oathas, with never
a hint at any division of opinion. Moreover, why should Vif v&mitra have
addressed the midmost of his sons to the omission of the older ones,
when he wished to place Qunah^epa not in the middle — perhaps his most
1 2nd. Stud. ii. 118. ' Aitareya Brihmana, p. 422.
§ 6] The Story of Qunahgepa 65
natural place as he was the midmost of Ajigarta's sods — but at the very
head ? The explanation of the idea of two sets of Vij vamitra's sons may
quite possibly be the fact that Vigv&mitra says to them
te vai putrdh pagumanto viravanto bhavisyatha
ye mdnam me 'nugrhnanto vftravantam akarta m&m.
Of course te and ye do not mean ( those of you who \ but ' ye because ',
but this point may easily have been lost, and have assisted the framing
of the fiction of the origin of the Andhras, Pulindas, &c., from the
rebellions sons of Vifvamitra.
It appears to me that, since, in the first place, the prose adds nothing
to the verses that is necessary for the sense, and since, in the second
place, it contains a notice which is not in harmony with the verses, it
is only reasonable to conclude that the prose is later, and that there
was once a metrical version in Gath&s of this episode. But can we go
further and believe that this episode included in it all the Br&hmana
story, including Harifcandra and Bohita? Both evidently hesitated on
this question, and there seems to me to be no evidence on which we can
find a positive answer. The verses in chapters 13 and 15 are quite
different from those in chapters 17 and 18, which are full of references
to an individual and clear action, while those in the first two chapters
are general in the extreme. Indeed, so inappropriate is the exhortation
to the king to obtain a son in chapter 13 that it is addressed to Brahmans !
There can therefore be only one logical conclusion, that the verses are
not chosen out of a narrative made up apropos of Hari$candra, but are
mere general maxims fitted into such a story. The same remark applies
to the verses in chapter 15 on the benefits of energy, with the solitary
exception that Bohita appears in one verse. This is of course capable
of three explanations : (1) the verses may really belong to a narrative of
Rohita and Harifcandra, as Oldenberg urges; (2) the name Bohita for
the king* 8 son may be borrowed from an older verse where Bohita denoted
some other person altogether ; (3) the name may have been put in place of
some other word in a verse, in order to fit it more closely into the story.
There is no evidence in favour of any of these views which is at all con-
clusive, and therefore the question must remain undecided whether the
verses ever formed part of the narrative of Qunahfepa.
It will be seen therefore that the present text is composite, and prob-
ably not primitive, and that an Akhyana in the sense of Oldenberg cannot
be found in it. An Akhy&na essentially requires to fulfil the type
postulated that there should be a prose narrative explaining verses, which
give the chief points and moments of the narrative, including especially
9 [■ 0.1. s»]
^^1
66 The Ritual [ft 6
the speeches of the parties.1 The verses in chapters 17 and 18 would
be an Akhyana if they really were accompanied by prose which did
explain and connect them, bnt this as we have seen is not the case. The
narrative in the preceding chapters stands in no such relation to the
Gathas ; they are gnomic verses, not narrative, not dialogue proper, and
they therefore are precisely like the form of literature common later
in the PaiicataTtira and allied literature, but that form of literature is not
the Akhyana of Oldenberg.
The legend of Qunahujepa therefore presents itself in the following
stages: (1) Qunahfepa is rescued from some great danger and stands as
a specimen of the results of divine favour (RV. i. 24. 12, 18; v. 2. 7).
(2) This tale is developed into the narrative of the proposal to sacrifice
Qunahfepa and his rescue and adoption by Vifvamitra, the latter being
a very important element in the narrative. This stage is represented by
the Gathas in the Aitareya Brahmana, vii. 17 and 18.
(8) This story is brought to completion by the narrative of Harifcandra
and Bohita which explains the reason for the intended sacrifice of Qunahgepa,
as it appears in the Aitareya Brahmana, vii. 13-16. It is impossible to
say whether this narrative is presupposed by the Gathas and whether
it ever existed in Gatha form. It is of course obvious that some reason
must have existed for the offering of Qunahfepa, but that may merely
have been an ordinary tale of the performance of the human sacrifice and
not a tale of the extraordinary and almost ludicrous action of Hari^candra
and N&rada. Very probably the two stories of Harigcandra and his son
and Qunahfepa have been allowed to mingle, as they seem to belong
to different strata of tradition, the first falling among the many stories
of the sacrifice of children among the Semitic and other races, and the
latter reprobating the practice of human sacrifice as a custom, perhaps
one specially favoured by the Angiras family, which was opposed by
other Vedic families.
The Hari^candra and Qunah$epa legend, as we possess it, has no trace
of hostility between Vasistha and Vifvamitra, who appear amicably as
Brahman and Hotr, at the sacrifice; it is left for later texts from the
Harivanqa onwards to find in the legend of Tri$anku, which is a pale
reflection of the fact of Qunal^epa's binding to these drupadae, an account
of the growth of contention between the two sages.9 But to these legends
no possible faith can be given. What is, however, of interest is that we
already find here traces of the royal character 8 attributed to Vifvamitra,
* Cf. Pischel, Oriental Liieraturen, pp. 167,168; * See Roth, Ind. Stud. ii. 121-128; Keith
for a criticism see Keith, JRAS. 1911, pp. JRA& 1914, pp. 118-126.
979 8eq.; 1912, pp. 428 *q. » PB. zzi. 12. 2 ; Vedic Index, 810-812.
§ 6] The Story of Qunahgepa 67
since the young Qunahgepa is said to succeed to the lordship of the Jahnus
as well as the divine lore of the Gathinas. Without accepting the
view that this idea of Vigvamitra is primitive, it is clearly to be con-
nected with the mention of Vigvamitra as a king of the Jahnus in the
Pancaviri^a Brdhmana.
According to the ritual as given in the Aqvaldyana Qrauta Sutra l the
sacrifice begins with a Pavitra Agnistoma before the Phalguni full moon,
followed by a year in which the four-monthly rites are duly performed.
Then follow the Abhisecaniya and the Da$apeya. The former is an Ukthya
with the Brhat as Prstha Stotra and both Samans (i.e. the Rathantara
in the Pavamana), and it is after the Marutvatiya on that day has been
recited that the story of Qunahfepa is narrated to the king surrounded
by his children and ministers. This is followed by seven days of Samsr-
pestis, and then by the Dagapeya. Then in the bright half of Vaigakha
occurs the Eegavapaniya, an Atiratra with the Brhat as Prstha. Then
in the bright half of Asadha the Dvyaha called Vyusti, the first day an
Agnistoma, the second an Atiratra with all the Stomas. Finally a month
later comes the Ksatrasya Dhrti, an Agnistoma.
Much the same account with detailed differences is given by the
Qcmkhdyana Qrauta Sutra2 which however interpolates a Sautramani
before the Kegavapaniya. The Baudhwyana Qrauta Sutra 3 also follows
the same general outline, but places the narrative of Qunahgepa during
the eooking of an odanat Similarly the Apa&tamba pravia Sutra 6 and
the Katyayana Qrauta Sutra 6 include the episode in their texts. There
is no mention of it in the account in the Kauqika Sutra.1
The Aitareya confines its whole matter to the solitary Abhisecaniya
day and adds a new form to those of the Adhvaryu texts. Hence the
Abhiseka is called the Punarabhiseka (viii. 5) and an account is given in
vii. 19-viii. 4 of the drink of the king on the occasion ef the Abhiseka
and of the litany of the day. Then comes an alternative form (viii. 12-20)
of the Abhiseka, an account of those so anointed (viii. 21-23), and the text
concludes (viii. 24-28) with the Purohita and his functions. It may be
taken as certain that it was from the Aitareya that the Adhvaryu texts
took their account of the Qunahfepa episode: all of them mention the
response of the Adhvaryu, and Apastamba characteristically fills out the
story by allowing the Akhyana to have over a 100 or 1,000 verses, possibly
1 is. S and 4 ; Weber, RdjasuyOy pp. 119-128. B xviii. 19. 10.
The plural RajasHyOh clearly indicates * xv. 5. 1.
various forms as possible. 7 xvii ; Weber, Rtijaswya* PP- 140-142 ; Caland's
* xr. 12-16. view (AUind. Ztmb. p. 40, n. 6) of sarvatva-
9 xii. jainam (xvii. 18) as containing a Vrddhi
4 15 and 16. form of jt is quite impossible.
68 Language, Style, cmd Metre [f 7
by a tenfold recitation. The ceremony in the Aitareya (viii. 5-11) is in
many respects less elaborate than that of the Yajurveda, but a conclusion
as to a temporal relation would be risky.
§ 7. Language, Style, and Metre.
A . Language of the Mantras.
The two Brahmanas present in essentials a common language, a living
prose considerably anterior to the stage of the language presented in the
grammar of Panini. There are many distinctions in the use of phrases in
the two works, and even between the different parts of the Aitareya, but
these are of minor importance. On the other hand, the Mantra material
must be carefully distinguished ; it is comparatively brief in extent, and
falls into two distinct divisions. The first of these is Rgvedic citations,
which are normally short, merely the first few words (Pratika) of the
verse meant being alluded to, though both texts to emphasize a point at
issue do not hesitate to cite the whole of a verse. The second division
is that of the prose formulae and the metrical formulae, which appear in
a limited degree, and in the case of the Aitareya the Gathas, of which
there are a considerable number, mainly in the story of Qunat^epa, but
also in the account of the Agnihotra, the great consecration, &c. There
is no reasonable ground to doubt that this material is normally, if not
absolutely always, older than the prose text, and it is certain that it
yields a very large number of unusual and archaic forms.1 Thus the
Gathas of the Qunahfepa episode are perfectly clearly from their content
older than the prose text appended, and in their forms they show a prodi-
gality of rarities compared with the prose text. The KausUaJci in keeping
with the brevity of its style quotes very few verses indeed, and of these
one (xxvii. 1) has long been treated by the editors as prose, and a similar
fate has befallen some verses in the Aitareya (viii. 25 and 27).
Here and there in the prose of the account of the Purohita in the
Aitareya (viii. 25, 27) can be detected signs of a metrical account, from
which the prose has freely borrowed, but there is no possibility of re-
covering more than an occasional line of such verses. Prose Mantras are
not numerous or important with the exception of those regarding the
actual cutting up of the victim which are given in the Aitareya (ii. 6 and 7)
with greater completeness than in the Kau&taki.
The forms in Rgvedic verses need not here be noted, but in the other
Mantra material mention should be made of the verbal forms ama&i (A8.
1 Cf. Keith, Taittirtya SamkitA, x. olxi.
§ 7] The Language of the Mantras 69
vii. 18. 3) ; vidmatsi (ib. 7); sthana (ib. 17. 7); fere (ib. 15. 2) ; and of
the infinitives and subjunctives abhi^astdt and apahardt (v. 30. 11) in
a main clause and krnavdtha after yat (ii. 7). In AB. vii. 15. 8 the use of
cardti with a number of presents is regarded as suspicious by the com-
mentators, and Aufrecht goes so far as to suggest a metrical ground for
the change, but the passage really allows or even requires a futural form.
In vii. 17. 6 jnapaya is regarded normally as an imperative with a
lengthened, but this sense is very doubtful. On the other hand, the prose
of the direction for the cutting up of the victim provides a large number
of examples of the use of mtdt as an imperative ending of the second
person, including nidhattdt, gamayatdt, anvavasjyatdt, dchyatdt, utkhid-
cUat, krnutdt, uccydvayatdt, khanatdt, sarhsrjatdt. This passage (AB.
ii 6) presents also the rare form vdrayadhvdt for *tat. In the second
plural we have in AB. vii. 17. 7 qrnotaria. The AB. has the irregular
optative vrnjvyam (cf. avapadyeyam in viii. 23) and the impossible
ajayethah (viii. 15).
The aorist is represented by akarta (vii. 18. 5) and adarquh (vii. 17. 3)
for which the Qankhayana version has adrdksuh, and perhaps by alapsata
(vii 17. 3).
The second future appears in upetd (vii. 18. 7), a variant of upaitd rather
than a second plural, for which the context presents no legitimate use.
The perfect appears in quqrwma (vii. 15), a use which is never in the
first person common and in Panini is proscribed in normal cases.
The desiderative yields the form diddsitha (viii. 21. 10) for which the
Qatapatha Brahmana substitutes manda dsitfia, but which the Qdnkhdyana
Qrauta Sutra confirms. It also gives prasisrksdni (after no) in KB.
xxvii. 1 (Aufrecht1 conjectures 8isafodni).
Most interesting of all, perhaps, is the colloquial form ydm-ak-i found
in the last cited passage of the KausttaJci, which is a diminutive form of
the verbal form y&mi.
The constructions of note are purd ndbhyd apiqasah (AB. ii. 6), and
m& romsta . . . ned vas toke tanaye ravitd ravat (ii. 7) where the first verb
is from the root = ' cut ', and the second from that = 'cry ' and where the use
of the negatives is of interest. In AB. v. 30 is found the use, frequent
later, of the optative in similes : yathd ha vd sthurinaikena ydydt . . .
evam yanti, and the regular verse use of the perfect in narrative in
apa yojahdra (v. 30. 11).
The normal forms offer some of interest such as jandsah in AB. v. 30. 6,
and the very curious form in AB. ii. 6 prcujasd bahu fala dosanl kaqyape-
vdnqdchidre froni kavasoru parnasrekdsfhlvaTitd. These forms are very
i ZDMG. xxxiv. 175, 176 ; Keith, JRAS. 1916 pp. 602, 608.
70 Language, Style, and Meter ft 7
striking in their antiquity and show that the prose Mantras are not
recent. The Gathas, however, yield (AB. vii. 18. 9) the remarkable form
Gdthvndm which the occurrence of Crdthindh just before leads us to recog-
nize as a real genitive plural in am, for which, as for the duals in a of
the prose Mantras, the Brahmana text offers nothing parallel.1
The case uses are not remarkable for novelty : the root sthd is found
in close proximity with the locative in the sense of ' adhere to ', ' accept '
(AB. vii. 18. 3), and with the dative as ' acknowledge ' (ib. 8). The ablative
with vr has the natural sense of ' prefer to ' in AB. vii. 17. 8. In AB. vii. 17. 7,
samjudndnem vai brwydt would present difficulties, but bruydh occurs
in the QQS. and the conjecture sarhgndna/m is essential as the form
samjndndnem is quite impossible.
B. Language of the Prose.
' In the case of the Rgvedic verses cited not rarely the prose repeats
them in the text while explaining the verse. It is impossible to regard
the forms thus quoted as being valid examples of what the prose would
use, and the point though obvious is not unimportant as it has in some
measure misled Liebich in his account of the irregularities, i. e. deviations
from Panini, of the Aitareya Brahmana, although he himself quite
properly treats the Gathas as mi generis, and older than the prose. Thus
we must not credit the Brahmana with mumugdhi (iii. 19. 17) for it comes
straight from the verse RV. x. 73. 11. Nor is sarhfiqddhi (i. 13.28) any
value for the Brahmana as it is from RV. viii. 42. 3. Again in ii. 2. 21 we
have krdhl na urdhvdh carathdya jlvase explained in the identic words,
but with carandya; are we to believe that this shows that krdhl was
a form approved by the Brahmana for prose ? The answer is clearly no,
but that the only word changed in the version is the obscure one carathdya
which is made simple by carana being substituted, krdhl being far too
well known to need explanation, and the Brahmana not aiming at a philo-
logical commentary. The same phenomenon meets us again in iii. 22. 4
where yad vm uqma&i kartave karat tat (RV. x. 74. 6 d) is explained as
yad evaitad avocdmdkarat tat ; whatever we may think of this version
it seems that the Aitareya took the text as kartave fkaratt but in any
case to take akarat as a Brahmana form on the strength of this passage
cannot be justified. Another illustration of the importance of discrimi-
nation is to be seen in ii. 2. 5, when yad urdhvas tiethd dravineha dhattdt
yad vd ksayo matur asya upasthe (RV. iii. 8. 1) becomes in free rendering
1 In PB. xviit 10 bharattm pratidanddh br&h- meant, governed by the effect of prati in
tnan&h probably bharatan can be taken as the compound.
§7]
Language of the Prose
71
yadi ca tisihdsi yadi ca qayasai draviiiam evdsmdmi dhattdt. It is idle
to treat these as Brahmana forms; it would else be incomprehensible
that the forms should never occur in any Brahmana passage proper : the
use of a subjunctive with yadi and the use of the imperative in tat are
not found elsewhere in the Aitareya, but they show that the compiler
of the text knew the correct full forms of the subjunctive, and could
replace them in the text.
Of the forms that are really characteristic of the Brahmana prose
the most conform, of course, to the norms of Panini ; there are certain
regular deviations, and also a small number of forms which cannot be
regarded as anything but wholly irregular, and open perhaps to suspicion
as being mere errors of a tradition which allowed almost any irregularity
in the sacred text.
(1) Euphonic Combination.
1. The Sandhi of an is dv before vowels other than u and d before
u in both Brahmanas as also in the Aitareya AranyaJca (i. 3. 5 ; 4. 2 ; 5. 1 ;
iii. 2. 4, 6) : so the AB. has jxqviwi vdajayatdm aqvindv ctynuvatdm
(iv. 8. 4) ; ayiindv indrawn (iv. 8. 2) ; equina ucatuh (vii. 16) ; dvd ubhayoh
(viii. 5). The KB. has barhismantd utsrjati (v. 7) ; td uktcm (vii. 2) ;
vyvtipiasamudhd upayanti (xxvii. 7) ; devd updhvayante (viii. 7), &c.
2. The Sandhi of d with r is A ; thus in AB. pra&hama rkt iii. 35 ;
pita rbhUriy vi. 12; yatha rmbharn, vL 18, 21, 22; yathar&i, ii. 4; iv. 26;
in the KB. there is only nesfa rtvvjdm, xxviii. 8. The QQS. i. 4. 5 has,1
however, praqdsta dtmand and it is conceivable that in vacasa ubhe,
KB. xxvi. 14, we have a case of Sandhi of d = a, for the MS. M reads
vacasa.
3. The Sandhi of a with r is ar, but sometimes r stands; thus ca
i-sayah, AB. i. 27 ; ii. 1, 13 ; iii 25 ; vi. 17, 32 ; am/a ream, iii. 17 ; noma
rk, iii. 23 ; Qrautarsih, vii. 1 ; sarparsih, vi. 1. On the other hand, as
Aufrecht* points out, in the Gatha (vii. 17) Bharatarmbha is written but
must be pronounced Bharatarmbha.
4 The effect of r in lingualizing n is seen in AB. i. 13 and 30 in the
phrase brahmaivdsmd etat pwrogavam aJcar na vai. The use is very
strange and Sayana does not comment on it. Parallel to this silence of
Sayana's is his silence regarding rnahanagni in i. 30, which is read by the
1 See Hillebr&ndt, Q&nkMyana Qrauta SUtra, i.
24ft.
8 Aitanya Brilkmana, p. 427 ; Weber (Ind. Stud.
ix. 308, 809) exaggerates the frequency of
the use of a + r.
72 Language, Style, and Metre [§ 7
great weight of authority, though not by the BibL Ind. ed. and the Anand.
ed. (which admits it as read in five of ite MSS.), but in the latter case the
lingnalizing has no excuse, and is really parallel to the forms ninyufy, a
v. L in KB. xxx. 6, and parininyuh, a, v. I. in xxviii. 2.
5. In yoyos ktortim in AB. vii. 23 and 24 the retention of s is noteworthy,
but the phrase is taken from a prose Mantra and proves nothing for the
Br&hmana which does not use that Sandhi elsewhere. Similarly the forms
urvJcom and bahura in AB. ii. 7 and 18 cited by Aufrecht * for I being
in place of r occur only in Mantras. But the other cases cited by him,
rornani, ii. 9, and pthvrdni, iii. 31, are clear cases.
6. The lengthening of final vowels of particles survives in the AB. in
oft tu iam arjdtai, iii. 42, where emphasis is meant ; vy u muncarUe, vi. 23,
and ni viva nardet, vi. 32, where doubt as to the reading is needless.
KB. has nothing parallel. Internally the lengthening is found in pratyava-
ruhya, AB. viii. 9 ; partyesa, vii. 5, and in a compound in vMaravedinabhi,
i. 28, which contrasts with vedi regularly in the text. In KB. xxiii. 5
pmttecvram occurs.
7. The forms avdksam, AB. i. 28, and enksva, viii. 9, show k for t and are
anomalous. The first is a verbal play on v&c,2 the second possibly an
incorrect restoration of a Pr&kritism for entsva.
8. In AB. iv. 17 pary&na is found, and in iv. 5 paryat in some MSS.
In KB. xvi. 5 paryajet is a v. I.
(2) Acoidenoe.
1. From stems in a is found in AB. iv. 15. 1 stomebhih. This is an
extraordinary form for prose.
2. From stems in ft the ablative and genitive are as in other Brahmanas
found in ai ; but the normal forms in ah also occur ; thus in the gen.
aputdyai, AB. vii. 27, but pathydydh svasteh, L 9 ; and the abl. asydh, L 23 ;
pratisthdydh, iii. 14. So the KB. hs&jirndyai (abl.) xviii. 7 ; vidydyai (abl.
or gen.),vi. 10; vidydyai (gen.), vi. 11, and etasyai similarly.
The AB. has in vi. 15 the apparently contracted instrumental jagat-
kdmydy which is a very rare form in prose. Aufrecht8 cites a parallel
mUrakriya in iii. 4, but this is naturally taken as from mitrakrti ; KB. has
no parallel form of this kind.
8. The stems in i and i present as usual ai as the normal ablative and
genitive form, but not the exclusive form of ablative and genitive. So
abhibhiityai rupam, AB. viii. 2 ; g&yatryai ca jagatyai ca (gen.), iv. 27 ;
1 Op. at p. 428 ; cf. Waokernagel, AUind, Gramm. i. 216.
2 BOhtlingk, BKSGW. 15 Deo. 1900, p. 485, denies even this.
* AiUsnya BrOhmana, p. 428.
$7] Accidence; Nouns 73
totyai, vi. 20 ; but gdyatrydhjagatydh (gen.), vi. 32 ; nirrtyah, iv. 10. The
KB. has prajdtyai (gen.), iv. 6 ; v. 4 ; xv. 4 ; abhikrdrtiyai, viii. 2 ; apracut-
yait xxii. 1 ; brhatyai (abl.), xxiv. 5 ; but according to Lindner in xii. 1
is&dA (abl.), but this is a very doubtful reading. In vi. 10 and 11 trayyai
is abl. or gen. and gen. respectively.
4. The datives of stems in f always have ai in both Brahmanas ; as in
dhrtyai, guptyai, abhijityai, apahatyai, avaruddhyai, dptyai, updptyai,
KvrirUatyai, samastyai and others; rarer forms are awwhmugdhyai,
KB. xxiii. 4 ; sprstyai, xxiv. 8.
5. Stems in I when feminine vary as to the use of the feminine endings
in cases other than the dative ; thus the AB. has as gen. svcuteh, i. 9, as abl.
vedeh, vi. 3; vii. 27; devayonyai, iii. 19; and as loc. not only dhuty&m,
hwtyam, yonydm, but also i§(aut (evayonau, KB. xxv. 8) ; while bhumydm
in viii. 8 is followed by bhumau in viii. 9. The KB. has dtmaaarhshrteh and
punoMihdcrteh (abl.), xx. 3 ; friyah (gen.), xxiv. 9 ; qriyah (abl.) with
yriyam (loc.) in iii. 17 ; friydm, xviii. 9 ; xxix. 5 ; vedydm, iii. 9, and
apracyutydm, xxv. 7 and often.
6. Other abnormalities in the i declension are few ; tiraqcfih (nom.) in
AB. iv. 25. 10 has a parallel in vi. 32. 3 and istih in KB. vL 15. In AB. ii. 4. 2
dpriyah is the nom. of aprl as elsewhere ; in iii. 27 samdvajjdmibhydm and
aamdvajjamibhih both occur. In KB. v. 7 patwyah is accusative in all
MSS. ; aksarapanktayah, xvi. 8 ; but panktlh nom. in xviii. 3 ; dydvdprthivi
in AB. iv. 27 is traditional ; dydvd there seems used as a nom. fern.
7. Stems in u yield only isvai samqityai, AB. i. 27 ; tanvah as ace. in
AB. i. 24 and ii 4.
8. Of consonantal stems may be noted the fact that vichanddh is used
as a neuter in AB. v. 4, and that in iii. 10 peqas and peqa alternate
as bases, indicating the constant tendency of confusion between them.
Similarly, while in KB. xxx. 5 the age of the cow and man contemplated
by Aitafa are fixed at qatdyus and mha8rayu8, in AB. vi. 33 the terms are
ytidyu and saha&rayu. In AB. viii. 17 dpah is as often accusative.
9. In stems in an the locative has either an or am on no clear principle.
Thus, beside ahan (especially with adjectives) as in samdne 'hant iii. 47 ;
caturvinqe 'han, vi. 28 ; parame vyoman, atman, ffrsan, soman, occurs
ahani, iv. 31, 32 ; v. 2. So the KB. has atman, iii. 7 ; v. 4 ; vii. 1 ; ix. 6,
and often, especially in the phrase atman dha; alum, ii. 8; xxv. 9;
xxvi. 7, and elsewhere, but also ahani ; <firsan> ii. 8 ; parvan parvan (&w),
xxiii. 4. But beside atman occurs brahmani.
The neuter occurs in the masculine form in AB. iv. 2, when bhrdtrvyahd
is applied to the Saman.
10. From stems in afic the one form of note is the neuter pardn as
10 [h.o.i. tt]
74 Language, Style, and Metre [§7
often, in AB. iii. 46 (ter). The proposal of Liebich to take it as an
adverb in AB. viii. 28 in the phrase par&n jighyati is not, however,
probable. Both Br&hmanas use pardncin as well as pardnc.
11. The superlative with double ending occurs in balisthatama in
AB. iii 46, whereas bali§tha alone appears in ii. 36 and viL 16. Note-
worthy are the comparatives updptaiardni, KB. xv. 5; abhidhdTicUare,
. . . w
ami. 5.
12. In numerals occur the irregularities trayastrinqatyd, AB. v. 32;
saUrinqatam ekapaddh, vii. 1. Here may also be noted the readings of
the MSS„ catuh§a§tim kavacina dmh, AB. iii. 48, and parna^arah aastis
trini ca qat&ny dhrtya, vii. 2, where the base parnayar is very unusual
and where the syntax is impossible.1 Weber naturally suggests the
necessary alteration in each case, and no doubt this is correct. The KB.
has dvdpancd^yau in xviii. 3 = 51st and 52nd as usual, and saptatvm
anv^tubhah mpioXim panktih as a nom.
13. The pronoun shows few anomalies, yuvam occurs in AB. ii 22. 10,
and asvrULka in hah svit so 'amdkdsti virah, vii 27. 2, where there is no
metrical necessity.2 But elsewhere dvdm only appears, enat occurs as a
nominative in AB. vii. 22 : tad enat pritarh ksatrdd gopdyati, and also in
KB. xxii. 1 : tasmdd &nau prathamau qaeyete ; in both cases of course
perhaps erroneously.8
14. In the classes of verbs the chief irregularities are the use of tdeti,
AB. ii. 4. 13, in an etymology of Tva^r as a verb of the second class ; the
same is the treatment of k§eti, v. 21. 2, 17, and paritoeti, vi 32. 11, 14.
Possibly here must be reckoned prajighyati in AB. viii 28, but Bohtlingk
reads jigdti and Liebich 4 desires to take the form as a third plural of hi
as a third class verb, nihnavate in AB. i 26 is a mere misreading for
nikwuvate, but nihnave occurs in a G&tha in vii. 17, where Liebich 5 would
read nihwuve.
15. The omission of the augment in the imperfect is fairly common in
the Aitareya and is also found in the Kauqttaki. The examples are iksata,
AB. iii. 21. 4 ; 45. 8 ; nyubjan, vii. 80. 3 ; anvavayuh, vi. 14. 10 ; prajanayan,
ii. 38 ; pratyuttabhnuvan, iv. 18. 5, 6 ; aarhsthdpayan, ii. 31. 4 ; visraiisata,
iii. 27. 1 ; viharatita, ii. 86. 2. Two other cases are not real examples,
namely in vii 1 for weakr&mat must be read vjccahramux, and in iii. 30 for
vdci kalpayiqam, must be replaced avdcikalpayi§an. In one case the augment
is wholly misplaced, udaprapatat in iii. 33, where, however, Aufrecht's
* BflhUingk, BKSGW. 15 Bee. 1900, p. 414, ' Bohtlingk, BKSGW. 15 Deo. 1900, p. 41*,
insists on reading catufraftib and foftim, reads asmOko.
on the ground that Sayana ignores the * Bohtlingk, ibid. p. 418, reads itaf.
irregularities ; but this Is not at all oon- * ftfnwi, p. 76.
olusire. 8 Op.cit. p. 77.
§7] Accidence: Pronouns and Verbs 75
correction udapatat seems essential.1 The KB. has vimadan, xxii. 6 (v. L);
pratyutkraTnata, xxiii. 4 (v. I.) ; apasprnvata, xxiv. 8 ; namiiamuh, as a v. ?.
in xii. 1 (anarhnamuh, AB. ii. 20).
16. In the present indicative the AB. has the common forms iqe,
i 16. 4; SO. 3 ; and duhe, vi. 8. 2 ; it has also qere (for qerate) in v. 28, a form
occurring also in a Gatha in vii. 15. anuernasi in AB. iv. 5. 5 is a very
odd form for prose, though it occurs with vidmasi in G&th&s. In v. 2 the
KB. hasipe.
17. In the imperfect indicative there are more anomalies. The tendency
to transfer roots to the first class is seen in upaprdyatOj iii. 89. 2 ; abhy-
ahanat, iv. 3. 2 ; aqayat, iii. 15. 1. From the third class come adldet, iii. 84. 1,
in an etymology and therefore not to be pressed ; abhyasueawJi} iii. 32. 3.
In the ninth class grh has bk in pratyagrbhwvn^ vi. 35. 8, 9 ; aamagrbhnat9
iii. 26. 2 ; 27. 1 ; upasamagrbhrtdt, 26. 2. The KB. has ahrndt in
a doubtful passage, xxiv. 1. The AB. text has the extraordinary form
apdhata, iv. 25. 3, for the proper apdghnata found elsewhere in the AB.
In AB. viii. 15 ajdyettidh in a quasi-Mantra is impossible. In v. 11
praupyanta occurs awkwardly as a passive for prdvapan.
18. In the optative the tendency to carry over the roots to the first
class is seen in prdnet, abhyapdnet, AB. ii. 21. 3 ; pratvrundhet, vi. 84. 4,
and in inirnet, KB. x. 1. In AB. viii. 15 the most improbable Mantra forms
vrhjiyam and in viii. 23 the prose avapadyeyam occur. Both Br&hmanas
agree in the use of % for e in the verbs of the first conjugation, especially
in the causative form ; the occurrences are dhvayita, AB. iv. 7. 3 ; vydhva-
yitat iii 19. 10; vi. 21. 12; kdmaytta, iii. 45. 7; dpaylta, KB. iv. 4;
kalpayita, xix. 10. They also agree in the use of vyuh for iyuh in AB.
v. 9. 5 ; KB. xxx. 6 . The precative proper is seen in bhakstyta, AB. vii. 18;
udydsam, KB. xxviii. 1. In AB. viii. 28jdgriydt is read for jdgryat, which
Bohtlingk insists on reading.
19. Of the subjunctive there are a considerable number of forms, but
those in the KB. are in comparison few. Those in the prose of AB. are
ti*thd8i, ii. 2, which is, however, as noted above, merely a paraphrase of
tisthah in the RV. ; prajdndtha, i. 7 ; juhavdtha, v. 32 ; asat, ii. 87 ; 11. 12 ;
13. 8; iii. 43. 6; viii. 1. 5 ; 4. 5; atikrdmdt, i. 24; pratitisthdt, iv. 25; gachdn,
ii. 12 ; wirhanan, viii. 6 ; qaydeai, ii. 2 ; arjdtai, iii. 42 ; earhgach&tai, i. 24 ;
wmiisthdtai, viii 9; haratai* v. 34; aeydth&h, vi. 30; for arjasi, iii. 42,
Aufrecht suggests arjasi* To this list, from which the Gatha forms are
omitted, should be added adun, viii. 22. 4. The KB. has asat, viii. 9 ;
1 BchUingk, p. 416, prefers the view of Weber, * Bohtlingk, BKSGW. U Dec. 1900, p. 414,
/nd. SttuL ix. 270, °apravata. prxyanayan restores harOtai.
renders poAsan and is prob. injunctive. ' Or arjatva, Bohtlingk > p. 416.
76 Language, Style, and Metre [§ 7
xxvii. 6; vanchdn, xxv. 15; udy achate, xviii. 5; pravartantai,1 xiii. 5;
asatah, viii. 8.
20. The injunctive is rare in its use; it is normally used with ma,
bibh&ta, ii. 16 ; ydtayan, i. IS. 12 (the only imperfects) ; anuvocak, pracarih%
i. 13. 12 ; vadimh, ii. 81. 4 ; parigata, vi. 83 ; bhut, vi. 1 ; hinsih, KB. xii. 3 ;
mandhvam, xxx. 5 ; armpmvadisma, AB. ii. 15. 13 ; anuvddi&ma, v. 22. 5,
where the difference of quantity in vad1 is noteworthy. Where the
clause is positive the only probable case is anuparydguh, iii. 28. 1, and
prajanayan, ii. 38. 8, merely represents qansan in the Mantra.
21. The aorists are numerous and mainly regular ; the following are in
point of form noteworthy ; aydnsi, AB. ii. 40. 3 ; ajndsomi, vi. 34. 3 ; prctfy-
aravAxi, vi. 34. 4 ; a&alcthah, vi. 33. 4 ; ajnata, vii. 14. 5, 7 ; pravarksih, vii.
26. 6 ; adrukmk, viii. 23. 10 (perhaps a misreading) ; strange are ajagra-
bhaiscum, vi. 35. 21 ; paryagraJwmarrii vi. 24. 16,2 in which the use of ai
for f is strange, while the use of bh for h is paralleled by the imperfect
forms noted above. In AB. i. 20. 3 nabheh is given as a derivation for
ndbhi : it cannot really be regarded as a genuine form for the AB., and the
sense is uncertain. The KB. has asicdmahai, vi. 1, which is an impossible
form, dpati, xiv. 2, may be noted. In the earlier part of the AB., while
the irregular forms common later do not occur freely, there are found akar,
i. 13. 4; 30. 5 ; ii. 33. 5 ; akrata, i. 28. 1 ; ii. 23. 3 ; iii. 33. 3; adrakt i. 6. 11 ;
in vi. 24. 13 akar by its parallelism with avadhlh is shown to be second
person. In accordance with its later character is the fact that KB. shows
hardly any of these short forms of the aorist in 8 without f (Whitney, Sansk.
Grarnm. § 888).
22. The perfect is not very common in the AB. i-v but is frequent
thereafter and is very common in the KB. Rare or unusual forms are
very rare ; but the AB. has sam . . . vidre, i. 17. 15 ; mmjabhruh, i. 18. 1 ;
apinahyvJi, vi. 1 8 ; winiyojaf vii. 16. 1 ; the last phrase is impossible ; and
dmiantraydm dea, vii. 14. 8 ; 17. 7 (where the QQS. has caJcre). Further,
for the absurd prdpat, vii. 14. 8, prdpa is necessary, and for uccakramujJt,
vii. 1, uccakrama. The AB. has dddhdra, iv. 12. 8; v. 4. 15; 5. 3; 6. 12
and often ; bibhdya, v. 25. 17 ; dtdhaya, i. 28. 9 ; ii. 40. 2 ; 41. 4 ; iii. 8. 2 ;
iv, 11. 8.
23. Of participial forms are noteworthy qocatyah, AB. iii. 36 ; vadatyah,
vi. 27. 10 ; 32. 8 ; sisdsatyah, iv. 17. 2.5 In AB. vii 16 nihqdna is recorded,
but is clearly wrong. Of perfect participles are noteworthy beside caJcruse,
i Cf.Aordtoi above; Whitney, Sansk. Gr.t 787. ' apinehuh is read by BOhtlingk, BKSOW.
9 Cf. Bflhtlingk, ZDMG. liv. 511, who reads 15 Deo. 1900, p. 414.
agjrbhdyann etdm (cf.TB.i.8. 27) and parya- * niyuyqja, Weber, Ind. StutL ix. 815.
grahltcan. * Bfthtlingk restores the missing n.
j 7] Accidence : Verbal forms 77
AB. v. 24. 3, ohust, KB. xxvii. 1 ; sa&rjdmam, AB. iv. 28. 1 ; vividaivah,
v. 28. 5 ; riricdnah, KB. x. 8 ; vijigyanah, AB. iv. 31. 1 ; o&Amaicano>
viii. 6. 11. In grbhUak, AB. ii. 1, bh appears for h.
24. The infinitive in turn occurs in both texts, but not freely ; that in
toh is common in the AB. and occurs in the KB. That in tavai is found
in three forms only ; the AB. has etavai, v. 15 ; startavai, ii. 6, 35 ; iii. 7 ;
the KB. uddhartavai, iv. 14. The AB. has dsade, i. 29. 7, but pwr& . . .
ajnqoBah, ii. 6, is only in a Mantra. One irregular form is vyapanayitv/rn,,
vii. 5, which Bohtlingk * corrects on the ground that Sayana does not note
it, but without adequate ground.
25. The gerunds and gerundives show few new forms ; Weber 2 cites
as cases of the long vowel for the short uduhya, vii. 6 ; niruhya, vii. 5 ;
anuLsdram, iii. 45, but in the last case Aufrecht's correction anutsdram is
obviously correct, and in the two former uh may be the root, not vah.
prcUyavarukya, viii. 9, is different but doubtful. As usual there are many
cases of the gerund in am, of which nyunkhamt KB. xxx. 5 ; pratisdram,
xxiii. 5 ; abhigrdsam, xxii. 8 ; yathopapddam, xxv. 10, may be noted. The
gerundive is seen in qanstavya, ii. 32 ; iii. 24, 35-37 ; iv. 2, like qanstvd,
iii. 20. 2, where, however, the correct reading is qastvd. The KB. has
pratispidniyah, xvi. 7. To ycUhdJcdrriapraydpyah in AB. vii. 29 Hang and
Weber accord an active sense which is impossible.
26. The second ftiture appear in a large variety of forms without
irregularities. The first future shows the unique form klapsyete, AB. ii,
26.4.
27. The passive is marked by two strange forms in the AB., pariqriyete,
i 29. 21, and pravliyeran, iv. 19. 2, where the % is unaccountable, and
perhaps a mere error. Perfects are atvmwtn/ace^ (di/mwrmicire^ KB. xiii. 3 ;
(tiimrwmucariak, xv. 5.
28. The secondary conjugations offer some peculiarities. Causatives
include avajyotayati, KB. ii. 1, a v. L for avadyotayati, found also in the
AY. and MS. The MSS. differ also as to prasrdvayanti and prasrdpayaifUi
in KB.iL 2, and this text gives ninartayanti, xvii. 8, and the denominative
utpdthaycUi, iv. 3, if the reading is accepted. The AB. has nXbhayaitii,
iii 24; svadayati, ii. 9. 10; idayati, v. 25. 17, and both texts have nywi-
khayati The KB. seems also to have converted the normal antar-i into
a denominative in antarayanti, xxiii. 4.
The desiderative is not rare and offers the abnormal form llpeitavyam,
AB. ii. 3 ; jyyu&itah, vii. 29. The KB. besides more or less normal forms
1 BKSGW. 15 Dec. 1900, p. 414.
' Int. Stud. iz. 967. Bfthtlingk reads prafyavaruhya.
78
Language, Style, and Metre
l§*
like jigiritam, xxiii. 6 ; tv^twrsamaria, iv. 7 (as in ApQS. vi. 6. 2), has in
ii. 9 parijigrahisyan, which is a monstrous form, and probably incorrect
for °himn ; in AB. vi. 35. 21 ajigrabhisan perhaps is necessary.
The desiderative of the causative presents in AB. v. 3 the form pnxvi-
bhdvayisyanti which Sayana read and explains. Nevertheless Auf recht's 1
restoration of prabibhdvayisyanti is certainly correct. In AB. iii. 30 9vdci-
kaipayisan is now read for vdci kalpayisan. It also gives the subjunctive
form dlulobhayisdt, AB. i. 24, and three optatives in KB. xxv. 10.
The form atzrrwJcmrndnah is found in KB. xvi. 7; it must be either
changed with the MS. M to °mok8ya/marwh or taken as a denominative
from mok§a, which is not improbable.
29. Contrary to the rule of Panini (i. 4. 80) prefixes are normally and
regularly separated from their verbs in both Brahmanas, examples being
very numerous. But in AB. vii. 6 the traditional reading, kept even in
the Anand. ed., yady andrmpaqyet, is clearly nonsense,2 and Aufrecht's
emendation yady u nanupaqyet puts all in order.
30. Adverbial forms are normal ; there may be noted praiyaJcmtarndt,
AB. iv. 20. 18 ; uddyitatardm should, it seems, be read with the MS. M in
KB. xv. 4, where uddyi nitardm is kept by Lindner. In the AB. payed
regularly occurs before vowels only, i. 7 ; ii. 36 (bis) ; iii. 2 ; iv. 17. Adverbs
in comparative and superlative forms are uttardm, AB. vii 20 ; abhitardm,
iii. 44 ; nlcaistardmy iii. 24 ; qaTiaistardm, 45 ; pratamdm, i. 9 ; iii. 47 ;
jyoktamdm, ii. 8. None of the neuter forms used later, as in the Orhya
Sutras, are found.
(3) Compounds, Vocabulary, and Word Formation.
1. There are few anomalies in the formation of compounds. Both texts
have the fully developed compounds ekaika (ekaikena, AB. iii. 42 ; ehaikaya,
% iii. 18 ; eJcaHe&m, KB. xxx. 7 ; ekaikasyai, xvii. 1) and anyonya (anyorvyasya,
AB. iv. 27. 1 ; KB. xxvii. 7 ; arvyonyasmin, xxvi. 2 ; apparently anyonye,
ii. 8).
2. With forms of kr the KB. has krurikrtam, vi. 4 ; tivrlkdrdya, xiii. 2 ;
pragdthlkrtya, xix. 10. In AB. i. 3 are found mustihwrute and musU vai
krtva.
3. The making of a word from a grammatical phrase is illustrated by
yeyajdmaJiahy yeyajdrnahasya in KB. iii. 5. The same text has in xxviii. 8
1 Aitareya JSrOAmono, p. 826, n. 1.
* There is no ease of the negative prefix to a
verb in the Vedic literature, and any
effort to find one in it is wholly ille-
gitimate; Keith, JRAS. 1906, p. 496;
Aufrecht, ibid. 998.
{7] Compounds and Word Formation 79
the odd phrase dgnipdtnivati, which is uncertain of interpretation. ' The
term abrdhmaiiokta (AB. i. 16) is obscure in sense. In KB. ii. 1 supra-
tyUdhdn ahgdrdn pratyuhet, the use of mi is noteworthy and common in
the Sutras.
4. The AB. vii. 15 has the irregular a^andydparitah, for which either
aqatidyaya paritah or a^andydparitah would be normally expected ; * an old
haplology is quite possible.
5. In KB. xxvi. 1 is found the normal but rare katiqadaJiah, ( containing
how many periods of six days ? ' In AB. ii. 9 occurs the strange yat Jczrhcit-
kam, which Weber8 would alter to yat kimcit kayhMram, but this is
improbable. In AB. viii. 26 manv#yardjndm is abnormal. In KB. xxv. 15
aphdlakrstdn praOgrhnan is as often (Wackernagel, Altind. Oramm.
ii. i. 78, 79) really equivalent to phcUakrstdn apratigi'hjian. In xviii. 10
rtebarhiskdn is a compound, ydvadaham occurs twice in the KB. In KB.
xxvi. 2 godyvM as a compound is retained even when the order is inverted,
as often. In AB. viii. 17. 5 rajakartdrah is a late form.
6. Word Formation offers few novelties ; in KB. xxv. 13 is found nyun-
khamdnaJca, the Jea being added to a present participle, and in AB. iv. 27 in
Janamejayaka it is added to a king's name, on the analogy of putraka
(AB. vi. 32 ; KB. xxx. 5). The KB. also has the curious nedlyastd, viii. 2, &c. ;
aJcudricyaJi, viii. 5, as a name of verses, and devatyd or devakyd, both equally
rare forms in xxvii. 3. The AB. in vii. 14 has sdmndhuka with double
Vrddhi.3 In KB. xxvii. 3 vyakeara is corrupt.
7. The names of hymns are variously given, but one common form
is to substitute the author for the work; thus the hymn by Arbuda is
regularly called Arbuda (KB. xvi. 1), and the hymn BV. x. 61 Nabha-
nedistha (AB. vi. 29 8eq. ; KB. xxx. 5 seq.) ; the hymn BY. x. 86 is called
Vrsakapi, the hymn RV. x. 62 Narafansa, the hymn BV. v. 29 Evaya-
marut This use explains the reading of all the MSS. in KB. xxv. 8 Patangas
titrah where patangam iti is needlessly conjectured by Lindner. So also
Brhaddiva in AB. iv. 14, and Baru in vi. 25 to denote RV. x. 120 and x. 96
respectively. The KB. in xi. 8 uses aporevatyai as ablative to denote
the hymn beginning apo revatlh ; in xxv. 10 as genitive. In xxiii. 5
Parucchepa occurs as a name of a set of verses, and possibly with a play on
the word in the plural to denote the users of these verses. The KB. also
has sarvahariy xxv. 8, a name of RV. x. 96. To RV. i. 120. 1-9 the term
o-kOdhricyah is applied in KB. viii. 5.
8. Certain grammatical terms appear, of which the most important are
1 See BfthUingk, BKSGW. 15 Dec. 1900, ' Ind. Stud. ix. 247.
p. 418. Both 9B. xi. 7. 8. 8 and CU. vi. * Bfthtlingk, p. 414, denies the possibility of
8. 8 point to afand as a variant base. this.
80 Language, Style, and Metre [§ 7
the terms for the three tenses, which in the A6. iv. 29 ; 31 ; v. 1 are karisycti,
kurvat, and krta, and in the KB. xxii. 1, 2, 3 karisyat, kwrvat, and cahrvai}
The AB. v. 32 resolves om in the three latter arharat u-kdray and Tna-kdra,
a passage not paralleled in the KB. Both use aksara as a syllable and
varna as a letter, punardvrttam and punarnirirttam occur in AB. v. 1. 3,
and it appears clear that the former refers to repetition of words or
portions of words while the latter refers to what is normally called allitera-
tion, the recurrence of similar sounds in different words, especially of
vowels,2 as Sayana, who gives two different renderings, takes it, in the first
of which he vainly seeks to find some direct connexion with dancing,
whereas the point is clearly the regular recurrence of a sound which is
comparable with rhythm in dancing. The AB. has also in a clear gram-
matical sense vrsan and yosan, vi. 3, although Max Mttller8 thinks that the
distinction first appears in Panini, and bahv, as * plural \ v. 2, 15. In KB.
xxvi. 5 pada and varna denote 'word' and ' letter' respectively. AB. has
pragrdham, vi. 32 ; padavagraham> 33.
9. In this connexion interest attaches to the numerous devices adopted
in order to indicate the sense ' containing a form of the root ', which are
found in the two texts. The past participle passive is frequently so used
as in ratavat, ' containing a form of raw, ' in AB. v. 1 and 12, where KB.
xxii. 3 has rathavat* paryastavat, AB. v. 1. 16, is supposed to be justified
by pary . . . daa (RV. vii. 32. 10) ; vrdhanvat, AB. iv. 31. 3, is more strange,
and is perhaps based on the preceding vrsanvat. On the other hand, in
AB. iv. 29. 3 is found pibavat. The KB. in xxii. 1 has emvat, arsavat,
yuktavat, yufijdnavat ; in xxvi. 15, qritavat ; 17, ksitavat ; in xxii. 3 gata-
vat, sthitavat, and many more. Another point of interest is yad viriphitam
in AB. v. 3 where the reference is apparently grammatical, to the special
pronunciation of the passage in question.
In other cases vat denotes certainly the word specified, or an equivalent
idea, but usually the former is meant, antavat in AB. v. 1 is not, however,
a case of the second sense as suggested by Weber 6 ; his correction of Haug
is necessary, but overlooks the fact that antarupam also occurs in AB. v. 1,
and gives the necessary explanation of the passages misunderstood by Haug.
In some cases, however, the possession of the word is disclosed not by the
possession of anything like it, but merely by the presence of the actual
letters in some word or words in the text, a phenomenon interesting in the
•
1 Unlike the AB. the KB. explains the in KB; see xxii. 4 and 6.
meaning of these terms. 8 Anc 8antk. Lit p. 168.
9 Not, as Weber (Ind. Stud. ix. 286), ' with * Weber (Ind. Stud. ix. 284) doubts raUnat as
different vowels ' : 8varovife$ena can have a misreading of rathavat.
either sense, but S&yana's meaning is B Loc. dt,
clearly shown by his examples. So nimrtti
§ 7] The Syntax of Concord and the Cases 81
history of the attitude adopted by the Br&hmanas towards language and
its analysis.
10. In KB. xv. 4 we find pratikaminam annudyam in all the MSS.
The form may be a development from the in declension to vna} or
a difference of gender, as is not rare in later Vedic texts.8
(4) Syntax.
The syntax of the AB. has received full treatment by Delbruck in his
Atiindi8che Syntax, but that of the KB. he was unable to deal with save in
a few points, the text only becoming available to him when his work was
practically finished. Therefore in the following account of the most strik-
ing features of that syntax special attention is given to the latter text.
1. The rules of concord are normally observed with the usual care of
Sanskrit. In KB. viL 1 is found etayd saha stotriyah sad anustubhah sam-
padyante where the predicate may be sad anvstubhak or stotriyah. In the
case of attributive concord we have the usual abnormalities of tyvara ;
thus the AB. has iqvaro hdsya vitte devd arantoh iii. 48 ; lyvaro hotdram
yaqo 'rtoh ii. 20 ; i. 25 ; ii. 7 ; the KB. has twice Ifvard yadi naeuraralc-
sdnsy cmvavapdtoh, x. 2 ; xvii. 9. These are really distinct from the other
cases adduced by Aufrecht 3 such as pardn, bhrdtrvyahd, and vichanddh as
neuter forma
In AB. iv. 9 occurs vdhancmdm andqi&thah.
The pluralis majestctiis occurs in vaktd smah in AB. v. 29 ; KB. ii. 9 ;
so probably in AB. vi. 30 ma . . . qansista. The generic plural is common
mdkuh.
m
2. The use of the cases is on the whole normal in character. The nomi-
native seems to occur in an anacoluthon in AB. vii. 5. 6, where prdnuddyan
is taken by Weber 4 as being nominative, but where that use is distinctly
hard to justify as yasya, which precedes, seems clearly to refer to the same
person. In KB. viii. 2 the reading Visnur iti yajati is, no doubt, a mere
error for Vimywm iti, the iti of enumeration being constantly used in both
Br&hmanas. In AB. vi. 85 occurs the not unusual construction a^vah
qveto ruparh Icrtvd, while in v. 7 the nominative appears used as predicate
vice the accusative, Indro vd etdbhir Tnahdn dtmdnam niramimtfa. In
ii 6 we have the natural anacoluthon paqur vai niyamdnah sa mrtyum
prdpaqyat. The nom. alone as introducing a topic of discussion is seen in
KB. xviii. 9 avabhrthah ; 1 1 anubandhyd ; xxiv. 1 abhijit (bis).
3. The accusative shows some special uses. The ordinary inner or
' Whitney, Sansk. Or. $ 441 b, 1209 a. 8 Op. cX. p. 428.
» Keith, JRAS. 1912, p. 774. < Ind. Stud. ix. 811.
11 [h.0.8. S»]
82 Language } Style, and Metre [§ 7
cognate use is seen in sarvarh javam dhdvati, EB. xviii. 1 ; the phrase
gartapatyarh dhiyate, xvi. 9 ; xxv. 14, however, is prob. a nominative ;
sarvdn ha/mom rdhnuvanti, xxv. 2 ; xxvi. 1, 15 ; xxvii. 6 ; by a bolder use
the AB. has devdn rdhnuvanti, i. 1. 5, where the sense is not ' worship ' as
Sayana, or ' make to prosper ' as Haug, or ' genugen ' as BR. In the active
bhunjanti has the ace., EB. i. 5 ; in the middle the instr., xi. 3. In hitarh
manyamdnah, EB. xviii 2, the nom. would be legitimate and more normal,
but cf. Katha Upanimd, L 19. The accusative in an exclamation is seen
in all probability in AB. ii. 13 : te 'bhitah paricaranta ait paqwrh nirantraih
^aydnamt where Auf reeht * sees an irregularity for ay an, but Weber * the
particle et (misread ait). This leaves an anacoluthon, but not a very grave
one. In ekarh dve na stomam attyanset, AB. vi. 8. 7 ; 23. 10 there is a con-
flict between the grammar which demands that the sense should be ' (he
should recite) one or two verses ; he should not overrecite the Stoma ' and
the sense which as already understood by the Ayvaldyana Qrauta Sutra
(vii. 12. 3) is that the Stoma is to be overrecited by one or two.
An accusative in apposition to a sentence seems clearly found in AB.
vi. 21. 8 : k$atra/yaiva tad viqam pratyudydminirh kuryuh pdpavasyasam ;
tarn armkrtim, ii. 35, 37 ; tadanuhrti,, vi. 1. 2, 4.
4. The instrumental though freely used shows no special irregularities ;
in EB. xxvii. 1 nandati . . . vidusdgachatd the stress is as not rarely on
the participle, 'in the coming of a learned man.' In xviii. 4 dhdpayet
appears used without an ace. but with an instr.
5. The dative as used in Brahmana texts serves very freely to denote
the purpose of the action, being much oftener thus used than for any other
purpose and surviving even in Pali. Instances of this use of less common
order are amoghaya, EB. x. 6 ; andvraskdya, xi. 8 ; sarhqansdyai, xxviii. 7;
aeyai bubhu^dyai sydt, xxv. 15 ; with double dative, mrvasmd eva ydntyai,
AB. ii. 34. 7. The same use is seen with sthd is AB. iv. 25 ; ta&mai . . .
jyaisthydya . . . atisfhanta (so in a Gatha in vii. 18), and Weber 8 seeks in
vi. 5 to read, for ta&mai na taidhdndni yad . . . kuryuh, tasthdndni, the
second dative being represented by a yad clause. But the correctness of
the text is proved by EB. xxvi. 8 : na . . . etatsthdne . . • qasydya.
The dative as indirect object appears with d-vrqc in EB. xi. 4, and with
pranayanti and a locative in the sense of c give a lead to ', used of the Saman
singers from whom the Stotriya is borrowed by the priests in EB. xvi. 11
and several times in xxx.
A double dat. is found with cbbhisarhjnd, EB. xxvi. 9.
A dativu8 cow/modi with a term of space is found in EB. ix. 4 : tasma
ardhdyabhayam bhavati.
1 Op. cit. p. 480. * Ind. Stud. ix. 249. 8 Ibid. 295.
§ 7] The Syntax of the Cases 83
6. The ablative shows no special use ; the occurrence of it with vr in a
Gatha (AB. vii. 17. 3) has been above noted
7. The genitive is freely used in the KB. in the headings of chapters as
in iv. 1 : cUhdto 'bhyuditdyai ; 2 : athdto 'bhyuddrstdyai and so on. The
use is found in AB. viii. 5. Other uses are pavamdnasya klrtayati, KB. i. 4 ;
iii. 8 ; dtndevatydndm awuvasatkurydt, AB. ii. 28. 2, and with bhaksayati,
KB. xiii. 6. The person for whom a sacrifice is being carried on is often
put in the genitive ; in AB. ii. 17 : armcydny abrdhrnxinoktaeya may be used
thus or less probably as a genitive of agency. The genitive is also used
with ./we in KB. xxvi. 8 ; ava-vad in AB. v. 22 ; prati-vadh, vii. 28.
The possessive genitive in the predicate appears with bru in KB. vi. 2,
and in a special use in AB. ii. 9. 6 : na dikstiasydqntydt where, of course,
there is no question of eating the consecrated man.
In AB. vii. 15. 7 tasya ha qatam dattvd tasya may be c for him ' not
1 to him ', as usually taken. With updlambhya it means ( in addition to ',
AB. iv. 19, 22 ; KB. xxv. 10.
8. The locative denotes measure of distance in time in paqcd . . . sastydm
va varsesu, AB. iv. 17. 5; in the sense 'at the end of in samvatsare,
KB. xix. 9 ; and of distance in sahasrdqvlTie va Hah svargo lokah, AB. ii. 17. 8 ;
sahasrayojaTie, KB. viii. 3. The common use of thing for whieh is illustrated
in the KB. by asmint sahasre, xviii. 1 ; that of thing in which in na paqav,
na some, iii. 5. The person with whom one lives (vas) is expressed in the
loc. in KB. xxv. 15. The dat. and loc. are found with samjnd in 0am
asmai 8vdh ^resthatdycMi jdnate, AB. iv. 25. 9 ; the ace. and loc. with
rdh in KB. xxv. 2 ; xxvi. 1, &c.
The locative absolute is found, but not the genitive absolute.
9. The prepositions do not appear in many new uses. There is as
usual often doubt to what extent prepositions or prefixes are meant and
whether the case governed is governed by the preposition alone or the
whole phrase. Thus in KB. ix. 2 : td gdyatrvm atihisarhpadyante it is clear
that dbhi causes the accusative and perhaps, as in the AB. on Aufrecht's
plan, abhi here should be written separately. So abhi dlksate, vii. 3, 4.
The AB. has a in iv. 24. 1 : a daqamam dhar d dvdv atirdtrau, where
Sayana hesitates between the two senses of exclusion and inclusion, the
former of which seems to be meant. In iii. 45 dnkvm can be taken as a
compound, and so in djarasam, iii. 19. 16 ; dratam, KB. xv. 4 ; xvi. 3. With
the abL d is common in KB., as in a haviskrta udvddandt, vi. 13 ;
atfamdt purusdt, vi. 9 ; muldt, x. 2 ; xxvii. 6 ; ii. 4., &c.
ati in AB. iv. 11. 6 has a personal object, ativa vdnydn; in KB. ii. 1 an
impersonal, namaskdram, said of the gods, who are not above receiving it.
adhi has the ace. in adhi . . . paqun tiathati, KB. xxvi. 17 ; the abl. in
84 Language, Style, and Metre [§ 7
Agner evddhi grhapater Adityam kd&thwrri akwrvata, AB. iv. 7. 6, where
perhaps Adityam conceals a but not probably. In KB. ii. 2 for dtmano
'bhi it seems necessary to read atmano 'dhi.
abhi appears in yad etad bhutam ivdbhi, KB. xxi. 4, &c.
anyatra has the abl. in KB. xxv. 14 ; xxix. 5.
arvak occurs in arvak sahawdt, KB. xviii. 3.
purd with the abl. occurs in KB. ii. 5 ; xviii. 3 ; in purd vdco visargat,
xi. 8, the modern tendency to use an abstract noun in the place of the
infinitive is noteworthy.
prog daqamat ahnah is found in KB. xxix. 5.
10. The pronouns show few anomalies of use. There is, however,
a tendency for the demonstrative sa to lose its full force and to become
a mere particle. The placing of sa before a relative or particle is natural
and is sometimes carried to other parts of the word, as in td yd agnav
dhutayo huyante tabhir dhutibhdgdh prmati ; AB. ii. 18. 4. Hence the
use extends to cases like sa yah . . . vidydt katham tarn veder utthdpayanti,
AB. vii. 28. 1 ; sa yah . . . tddrk tat, v. 31. 1 ; sa yah . . . yathd . • . tddrk
tat, i. 17. 14. So probably sa yadi somam, AB. vii. 29. 2, where possibly
the second person is the subject, though Sayana supplies for sa a priest, and
vii. 5. 1: sa yady ekasminn unmte yadi dvayor esa eva kalpah. In
KB. xxv. 10 sa yas tarn mrbrwydd yas tarh tatra bruydt shows sa without
construction.
11. The interrogative pronoun shows one or two interesting forms ; in
AB. vii. 27. 2 is found hah svid . . . asti wrah, and in KB. xxi. 4 : kadriyan
hi tata iydt and so often. In AB. iv. 5. 1 is found kaq cdham ca with
a dual first person verb as usual
12. The indefinite pronoun shows certain peculiar forms. In
AB. iii. 22. 5 : yd no 'smin ma vai kam avidat, which Weber 1 renders
' welche hiebei keinen von uns genommen hat ', and in which he takes rwz
vai kam as = na kam api or a Sandhi for na vd (= vai) ekam as in
AB. iv. 11. 6 vdnyan has the sense of vai any an, Liebich,2 however, reads
yd no 'sminn avaikam avidat but without regard to the sense, which seems
to be ' who has not obtained any (share) in this of ours ' rather than as taken
by Weber.
kaq cit occurs absolutely as ' some one ' in AB. vi. 26. 5 : kaq cid vai
8vargelokedcumeti. The AB. has Idm iva ca, vi. 16 ; theKB.bahukirhcakim
cidiva, ii. 2 ; etad vai kirh cid iva ream, xviii. 3 ; and na led cana ristih, viii.
1 and often. The adjectival yat Hmcitkam, AB. ii. 9, has been noted above.
13. As regards the use of the voices it is clear 3 that there is a consider-
1 hid. Stud. ix. 268. 3 Pdnini, p. 72, n. 2.
8 See Liebich, op. cit. pp. 72 seq.
§ ?] The Syntax of the Pronouns and the Verbs 85
able degree of distinction between the Brahmanas and the roles of P&nini.
It is only necessary to note that in both texts apahate is normal ; a hvayate
regularly means ( say the call (dhdva) ' ; the AB. also has an interesting
distinction in its use of d-pad, which is active in the future, but middle in
imperfect and aorist, e.g. ii. 6. 1 ; iv. 7. 7. The KB. has the future in the
middle also. In AB. iv. 30. 2 sampiba&oa is used with the instr. of those
with whom drinking takes place. The neat distinction of yajati and yajate
is seen in AB. ii. 24 where yajate yajatiti ca seems deliberately intended
by the use of iti to mark out the use.
14. The present indicative has no abnormal uses. It repeatedly occurs
and it is only necessary to note the use with ha sma of the habitual past, as
in ha sma . . . tapanti, AB. vii. 34. In some cases the form is strengthened
by purd; ha sma vai purd . . . gopdyawti, EB. xii. 1; xxvii. 2. Or
again purd alone is used as in EB. xxviii. 4 : purd . . . parihardmaTu
15. The imperfect indicative is overwhelmingly the tense of narration
in AB. i-v, but in vi it becomes less prominent, and in vii and viii yields
to the perfect. In the KB. it is used frequently but the perfect is also
freely used. On the other hand it is naturally not used freely in speeches,
where the aorist is the natural tense for the past. It is however so used
in AB. iii. 48. 9 : amddayam, no stress being laid on the recent character of
the action ; so in EB. vii. 4 : sakrd ayaje tasya ksaydd bibhemi ;
QQS. xiv. 12. 2 : agacham. In AB. iii. 18. 8 abhivyajdnvma is curious
especially as Aufrecht prints it as if it were abhivydjdnimah, but as it
governs qasya/mdricvni, a present participle, the imperfect may be used to
show that the action of the participle is past. The form anamnamuh9
AB. ii. 20. 12 ; EB. xii. 1, in a quasi-Mantra is unexpected, but aorists of
intensives are few, and hence an imperfect may be excused ; in AB. it
follows aveh: the Mantra usage was probably less strict than the later
prose.1 In AB. viii. 7. 9 the sentence runs sarvam dpnod vijayena . . . yam
. . . abhivincaTtii, but this is really impossible and dptor or dpnoti jayena
can stand instead. Cf . in QB. iii. 7. 4. 2 the difficult adhrsnat.
The imperfect implies attempt clearly in AB. iv. 26: anvayunjata.
The sense of continuous action is seen in ha sma . . . udasarpatin EB. vi. 1
(bis) in contrast with the perfect. In AB. vii. 14. 8 for the imperfect
prdpnot the aorist is necessary.
16. The aorist is very freely used of the proximate past and naturally
usually in speeches where it occurs often both in the AB. and in the EB.
(e.g .ii 7 : prdnisam, apdni§am, adrdksam, asprdlcsam, a^raumm, aciklpam).
There remain only a few passages where the aorist occurs outside speech.
Thus in AB. vi. 36. 8 and 11 occurs idam vd idam vydhana&ydm vdcam
1 It is paraphrased by avidal} in the prose, which is significant.
86
Language, Style, and Metre
[§r
avadtt tat devapavitrena vdcam pun/tte. Here the English ' he has said ' is
an exact equivalent, the time being the proximate past from the point of
view of pwnite.1 So AB. iii. 32. 3 : avadhimr va etat somam yad
abhya&usavuh ; taamdd enam punah mmbhdvayanti ; where abhyasusavuh
is an odd form, though apparently a regular imperfect of the root su in the
third class. In A8. ii. 23. 3 : puro va tan devd akrata yat purcld^as tat
pv/rold^dnarfi purolcLqatvam is less easy but still can be so taken. In the
KB. this use appears in a different form in xiii. 4 : atha soma iti vaipafum
avocdma, which may be compared with yatra . . . anvavocat, ix. 7 ; yad . . .
prdvocdma, ix. 10 in M's reading, against prog aiksdma of the other MSS.
Here may be classed the yad . . . avocdma of AB. iii. 22. 4 where it para-
phases a Rgvedic verse. So KB. xiv. 3 : gayatrya aavanam pratipadya
gdyatrydm pratyasthdtdm, where the aorist approximates to the present
sense. In xxiv. 8 asprksan is odd, but is perhaps used deliberately.
17. The perfect is used in two ways, as a present in sense, and as
a narrative tense ; it does not denote the proximate past. In the present
sense it has often a heavy reduplication ; thus dddkdra, AB. iv. 12. 8 and
often; Inbhaya, v. 25. 17; didhdya, i. 28. 9; ii. 40. 2 ; 41. 4; iii. 8. 2;
iv. 11. 8 ; but this is not essential ; so bibhdya, v. 15. 9, has the same sense
as bibhaya. So regular is the present use that ha sma is regularly used
with it, as indicating a repeated past, thus in AB. and KB. alike iti ha
dmdha means (the authority) * used to say '.
The special character of the narrative use of the perfect in comparison
with the imperfect is seen in the following figures8 for the two Brahmanas : —
AB.
• •
11.
...
111.
iv.
V.
vi.
• •
V1L
> ••
vin.
KB.
l.
• •
11.
•• .
111.
iv.
v.
vi
• •
vu.
...
VUL
ix.
x.
Imperfects.
Perfects.
KB.
116
6
xi.
183
5
xii.
847
7
• • •
xin.
186
8
xiv.
97
6
XV.
92
49
xvi.
30
189
xvii.
29
51
xviii.
xix.
XX.
11
4
xxL
12
4
xxii.
5
1
xxiii.
7
2
xxiv.
8
1
XXV.
68
15
xxvi.
25
10
xxvii.
4
2
xxviii.
7
0
xxix.
1
6
XXX.
Imperfects.
0
18
0
9
20
6
1
7
8
3
8
9
8
18
5
4
0
2
2
2
Perfects.
0
16
6
0
3
5
0
1
0
0
1
1
15
8
6
6
2
29
9
17
1 Cf. Delbnick, Vergl. Synt. ii. 284, 285. * See Whitney, PAOS. May, 1891, pp. lxxxviiis*?.
§7] The Syntax of the Tenses and the Moods 87
Bat the significance of the figures is in the case of the AB. strengthened
when the cases of the perfect are scrutinized. In v the six cases occur
in the twenty-fifth Adhyaya, and that Adhyaya is no doubt later ; they are
uvdca, v. 29 (bis) ; 30. 15 ; babhwva, 30. 15 ; dsa, 36. 3 (bis). In the cases
in iv. in 8. 3 dadhrscUuh is clearly intended to be differentiated from the
preceding abrutdm as it explains why they said as they did, as they had
not the daring to say something else. In iv. 17. 5 the loss of jagmuh
occurs with purve, but the reason for its use is not at all obvious, unless it
be to convey the precise sense ' arrived first \
In iii there is a group of three perfects in iii. 48. 9, mrhniruvdpa, uvdca,
and dsuh, in iii. 20. 1 occur dsatuh and abhyaTmvdca ; in iii. 18 yatra yatra
. . . nirajcman is followed by a^kdadhuh which may well be taken as an
unaugmented imperfect In iii. 49. 5 dsa is clearly differentiated from the
surrounding imperfects.
In ii there occur dsa9 differentiated, and ahhyarmvdca in 83. 5 ;
aiJiyanuvdca in 25 ; parisasdra in 19 is probably not past but present in
sense ; in 36 nirvdpaydm cakruh is pluperfect in contrast with viharanta
following it.
In i all the perfects in narrative occur in one chapter (18), viz. vimethire,
parababhuva, ucuh (bis), samjabhruh, dhatuh. This is a very peculiar
feature, comparable to the group in iii. 48. 9. Possibly in both cases
interpolation is present.
In the KB. and in the last three books of the AB., while of course here
and there differences of tense can be read into the text naturally
enough, the constant use of the perfect in a narrative sense shows that
that tense had acquired a regular narrative use in prose as always in
verse, for in the Vedic verse, including the Gathas, and in the epic as
well as in classical poetry the perfect is an established narrative tense.
18. The future tense shows little of note. Chiefly to be remarked is
the frequent use of the periphrastic future which is marked in both
texts and normally with distinct definiteness of time allusion. The simple
future and still more the second future convey the idea of purpose or
resolve quite as much as that of mere futurity. Thus in AB. v. 29 and
KB. ii. 9 alike vaktd smah expresses the fixed and definite intention of the
speakers, not mere futurity.
19. The subjunctive finds its place in speech, not in narrative, and
therefore hardly ever occurs except in clauses terminating in iti. The
only exception in either Brahmana is AB. iii. 42 : yaq cainam evam veddtl
tu torn arjdtai. In other cases the sense is normally imperative or a strong
assertion of purpose or of desire, in all of which uses its occurrence is
quite common. Thus the optative sense is clear in devd wne 'nnam adann
88 Language, Style, and Metre [§7
itiy AB. viii. 24. 2, with which the optative aqnvyuh in KB. iii. 1 is a precise
parallel. Sooftena*z*ii.8.7; 11.12; 18.8; iiL 43. 6; viii. 1.5; 4.5; KB.viii.9;
udyacfidte. xviii. 5 ; vdnchdn, xxv. 15 (with a v. I. vdfichantu). Probably
injunctive is prajanayan, AB. ii. 38. 8, by which is paraphrased gdnsan
of the RV. haratai, AB. v. 34. 1, is a case of the subjunctive used in
a question, jrrajdndtha, AB. i. 7. 4, and juhavdtJia, v. 32. 5 (bis), are
imperatives. In AB. i. 24. 5 : sarhgachdtai yah . . . atikrdmdt . . . yah . . .
dlulobhayiscU the use of the subjunctive in a relative clause is noteworthy.
In a conditional clause in AB. ii. 2. 5 yadi ca tisthd&i yadi ca qaydsai . . .
dhattat the forms are paraphrases of the Rgvedic verse. In AB. iii. 42 aryari
seems an error for a/rjdsi or arjaeva, while in vii. 16 hantdham upadhav&mi
is probably a blunder for °dhavdniy as usual with hanta.
20. The optative occurs freely in the sense of wish, and in the sense of
direction. But it shows no peculiarity of usage in main clauses.
21. The injunctive is rare and is practically confined to the use with
ma in which it occurs in AB. i. 13. 12 ; ii. 16 (imperf.) ; vi. 1 and 33, Ac ;
KB. xii. 13 ; xxx. 5. That the augmented imperfect is used in AB. vi. 14
is most improbable. In AB. iii. 28. 1 anuparydguh may be an injunctive.1
With the first person plural ma occurs in AB. ii. 15. 13 ; v. 22. 5. pro-
janaycm, AB. ii. 38. 8, has been noted above : it is not independent of
qamam, which it explains.
22. The infinitive in the two Brahmanas has a very limited use. The
infinitive in turn is found with akdmayata> AB. iii. 39 ; veda% vi. 23* 5 ;
arhati, vi. 23. 4 ; dadhrsatuh, iv. 8 ; and the root qak, i. 7. 3 ; iii. 14. The
KB. has the infinitive with yafc, iii. 6 ; xv. 2 ; xxiii. 2 ; arh, viii 6 ;
dr, xxv. 13. More unusual is yanti vdcarh qiksitum, vii. 6.
The form in toh is found with %<?vara in aitoh, paraitoh, AB. viii. 7 ;
abhyupaitoh, vii. 29 ; pratyetoh (without Iqvara), vi. 30 ; anrwakartoh, i. 14 ;
glavo janitoh, i. 25 ; vdco rakscbhdso janitoh, ii. 7 ; ni va roddhor vi va
mathitoh, i. 10 ; pratyavahartoh, vii. 33 ; hinsitoh, i. 30 ; with a negatived
infinitive, arantoh, iii. 48 ; avarstoh, iii. 18. It is also found with a,
a ^nmmwn dhartoh, vii. 2, and with pwrd, para vdcah pravaditoh, ii. 15.
The KB. has no case with a or purd, with which it uses only abstract
nouns ; it has upxira with hartoh, vii. 8 ; tyvaro vivaJctdrarh bhreso *iwetoh,
xxvii. 1 ; there occurs, however, the rare use wpxird yadi nd&urarakadnay
anvavapdtoh, x. 2 ; xvii. 9.
The AB. has tarn harati vadham yo 'eya strtyas tasmai startavai
ii. 6, 35 ; iii. 7 ; tenedam sarvam etavai hrtam, v. 15. The KB. has only
dgrayanlyan uddhartavd aha, iv. 14.
Finally the AB. has anode 'dlclpat i. 29. 7.
1 If so, it is overlooked by Delbriick, AUind, Synt. p. 359.
f 7] The Infinitives, Participles, and Adverbs 89
In AB. ii. 7 it is possible that vdco raksobhaso jcmitoh is a case of the
attr. gen. as taken by BR. But the accusative is at least as probable ; the
nominative is unlikely ssjanitoh is active.
23. The participles show no special peculiarities of use. The apparent
use of the gerund as a finite verb seen by Aufrecht1 in ya ahitdgnir j$ve
mrtaqabdam qrutvd, AB. vii. 9, cannot be correct, and the obvious solution
is to read jlven mrtaqabdam which would be written as jwem, and the m
would easily disappear. The frequent use of the gerund in am is note-
worthy in both Brahmanas ; it perhaps should be read in KB. viii. 9.
There also is an apparent use of the participle as a finite verb in te
abhitah paricaranta ait paqwm, AB. ii. 7, but there is in that case an
anacoluthon, or possibly a misreading.
Participles are governed by man, and by abhivijnd in AB. iii. 18. 8.
Gerunds followed by aJtha occur in KB. xi. 8 and probably in AB.
vii 13, Past participles passive without copula are never historical in sense.
The past aprdptdh mqy be active in KB. xii. 2, where the usual peri-
phrastic tenses with dstt, dsan occur.
24. Adverbs show little of interest in syntactic use. In KB. xxvi. 5
occurs tusrwm, dsuh. The indefinite forms yaJta eva hitaq ca, AB. vii. 2. 5,
and yatah kutaq ca, ii. 24, occur without verbs, and with these may be
compared the use of adverbial phrases like ydvatkdnvam, AB. vi. 33. 7;
yamnmatram eva, EB. iv. 5, and yathayatham.
In the relation of prefixes to the verb is to be noted the separation of
emu from the infin. in AB. iii. 89.
25. In the use of the particles of assertion certain points require
notice.
iva is often used in the sense practically of eva, or more accurately
as a sort of modification of the sense of the plain assertion ; thus prsthata
ivagntdhrarh IcrtvcL, AB. i. 30 ; yadi ha va api bahava iva yajante, ii. 2 ; so 'je
jyoktarndm iiwramata, ii. 8, besides many other places where the sense is
less certain.
va here and there clearly has the sense of vai as in ailva vdnycm, AB. iv.
11. 6; sastydrh va varse§u, 17. 5 ; yathd va, 6 ; iti bahuni vdha, vi. 12. 17 ;
in KB. xii. 4 and xvi. 9 are possible cases.
nvai occurs in both texts, AB. ii. 22. 3 ; KB. xiii. 4 ; xxvi. 14 ; xxviii. 2.
The normal iti wa is strengthened to iti nvai in KB. xii. 4.
vdva is frequent in the earlier portion of the AB., while vai is normal
in the latter portion, in comparisons as yathd vdva; it is found in
KB. xxiv. 1 as a v, l.
Combinations with vai include ha va api, AB. ii. 2 ; KB. i. 1 ; ii. 8 ;
1 Cf. Weber, Ind. Stud. iz. 249.
12 [h.o,§, is]
90 Language, Style, and Metre [§7
xiv. 3 (wrongly printed by Lindner as iha vd api) ; uhavd api, ii. 8 ; ha
va u, vi. 12 ; xxviii. 1,2; uha vai, xi. 5 ; AB. vii. 26. 5, &e.
aha occurs in updha . . . dpnoti, AB. vii. 26. 4 ; atrdhaiva, vi. 23. 7 ; and
in a verse in KB. xxvii. 1 : ndhawa. aho occurs in KB. vii. 4.
uta is found in AB. iv. 26. 10 : yad anyadevatya via.
nu is specially frequent in the phrase iti wu, terminating a description,
e. g. AB. i. 21 ; iii. 19. 7 ; 41 ; 47. 13 ; EB. x. 2 ; xxii. 1 ; xxiii. 1. 3.
qaqvat in addition to its function in the AB. in the apodosis of
conditional clauses occurs in that text absolutely in iii. 48. 9 : caiuhsastih
kavaciinah qaqvad dhdsya putranaptdra dsuh.
u is found with tv in KB. xviii. 13 : utv eva ; with kim in viii. 8.
atha after an absolute form is perhaps 1 to be seen in AB. vii. 13 : iti
hdemd dJchydydthainam uvdca, and clearly in KB. xi. 8.
26. The repetition of particles is seen in a few cases, namely, hy evaU
twice repeated in AB. ii. 12 ; naivaiva, vi. 32 ; and according to Weber,
m viva, vi. 32, should be taken as ni iva iva. aJtho . . • u vai occurs in
KB. xvii. 1.
27. Negative particles are normal, except that net occurs as a simple
negative in net tu pragdthdh Icalpante, AB. vi. 28. The emphatic no eva is
found in AB. vi. 2. 6 ; KB. ix. 1. The indefinite negative carta is found in
both texts after na, KB. ii. 1 ; vi. 2.
In a question in AB. vi. 34. 3: no hi na pratyajtidsthdh the sense is,
'Surely you did not promise?9 Normally na is used to ask a simple
negative question without implication of the answer.
28. Connective and diqjunotive particles are as normal in the Brahmanas
duplicated. In no case is a particle used with the first member only.
Examples of the use are, for vd, uta vd . . . uta vd, AB. iii. 46. 2 ; kena vd
nu kena vd, KB. xiii. 3 ; vdpi vd, AB. vii. 5. 6. In KB. ix. 4 u ha . . . u ha
occurs, vd alone without a preceding vd is found in AB. ii. 17: abrdhmamk-
tasya yo vd . . . yajeta ; perhaps in KB. xvi. 9 ; xxv. 14 ; in KB. xviii. 1 is
found yadi vd Prajoupaieh as a contrast to mryam ; vd with an independent
clause occurs in AB. vii. 9 ; KB. xvi. 10.
29. In questions when simple no particle is normally used at all. In
a double question in AB. v. 36 kim void . . . niyante is followed by aJcrtvdho
svid . . . haratai. ki/ni u in KB. viii. 8 seems to raise an objection, rather
than to carry on a previous clause.
30. In the compound sentence in many cases the use of parataxis
supplies the place of hypotaxis. Of this there is an excellent example in
AB. vi 31 : ka&ham atrdqa&ta eva ndbhdnedistho bhavaty atha maitrdvarvm
1 See Weber, Ind. Stud. ix. 814 ; BOhtlingk, Aufrecht's emendation (p. 431) iti ha
BKSGW. 15 Dec. 1900, p. 417, in place cf smdsma.
§ 7] The Syntax of the Dependent Clause 91
vdlakhUydh qansati te prdnd reto vd ogre 'tha prdndh . . . katham aira
yajamdnasya prajdteh katham prdnd aviklptd bhavanti. This clause is
farther noteworthy as it depends on a yad clause, and contains within it
an elaborate parenthesis applying the same principle to the Brahmanac-
chansin.
This is a specially elaborate case but other instances occur passim :
prdyanlyam iti nirvapanti prdyanlyam iti caranti prayanty evdsmcU
lokdt, ill; sammydvisitah suryah sydd atha vdcam visrjerans tdvantam
eva tad dvisate lokam pariqinsanti, v. 24. 11; caksusi vimrjUa cak§ur-
evdsya tad gopdyati, KB. xvi. 5 ; adhlyann upahanydd any am vivaJctdram
ichet, A.B. iii. 35 ; ii. 33. 1 ; iii. 5. 1, &c. ; EB. x. 5, Ac.
31. Belative clauses have certain special characteristics. The use of
such a clause as precisely parallel to an adjective is seen in abrdhmanok-
tasya yo vd . . . yajeta, AB. ii. 17.
In the causal sense relative clauses occur very markedly in alaso 'bhur
yo me vacant avadhlh, AB. vi. 33. 4 ; yo . . . asakthdh, ibid. ; tvarh vai nah
pestho 'si yam tvd . . . anveti, AB. iii. 22. 5.
The use of the relative in comparison is noteworthy in bhuydnsah . . .
yac ca, AB. iii. 29. 6 ; samdnam . . . yac ca, iv. 30. 15.
The indefinite use of the relative is common and the indicative is
frequently the tense employed, as in ydvatcwh vai . . . veda . . . bhavanti,
yesdm u na veda kvm u te syuh, AB. ii. 39. 11. The same use still more
definitely conditional appears in sarvajydnir haiva sd yah . . . daddti,
EB. xxv. 14 ('if a man give ') ; yah . . . veda tat mviditam, AB. ii. 29. 11.
But the optative tends also to appear ; thus yasya tat kdmdya tathd kurydt
prdrwsya ca vdcaq cdtraiva tad updptam, AB. ii. 26 ; yah . . • yajeta <. . .
dpnoti, KB. xvi. 10 ; yat kimcic chandah . . . yvjyeta, xxvi. 8 (no verb).
Still more natural is ^aiisedyat . . . qanseyuh, AB. vi. 8. 9, in view of the
influence of the preceding optative ; anucydni . . . yovd. . . yajeta, AB. ii. 17,
shows a participle of necessity as equivalent to an optative but yam . . .
utmrpet in KB. iii. 1 in a definition is more clearly merely generic.
In another set of cases the optative occurs in both clauses, the con-
ditional sense being perfectly clear : of this character is the constant phrase
j/a evam tatra bruydt vdcd vajrena yajamdnasya prdndn vyagdt prdna
emm hdsyatUi qaqvat tathd sydt, AB. ii. 21. 2. There is no anaco-
luthon proper as yah is really felt as ' if any one ', and the clause may be
further elaborated by a still extra conditional relative clause as in yah . . .
iydt yas . . . tarn tatra bruydc cyosyata iti tathd ha sydt, KB. ix. 4.
Normally bruydt means ' speak of ' a person, but occasionally ( speak to ' as
in ya enam tatra bruydd vdcah Jcutena yaja/mdndt payim mravadhlr
apayum enam akar iti qaqvat tathd sydt, AB. vi 24. 13. The use is found
92 Language, Style, and Metre [§7
in the KB. always with tathd ha sydt, never foqvat as in the AB. ; see
vii. 19 ; xii. 7 ; xiii. 9 ; xiv. 2 ; xvii. 1 ; xxiii. 6 ; xxv. 10. In the AB.
qafvat occurs once also in another form of clause yat scmmydtithimati sydt
qaqvat sd sydt, AB. L 17. 3. The optative also occurs in a clause without
qaqvat in jdmi ha eydd ya etarh nigadarh bruydt, KB. viii. 8. In the place
of the apodosis there may be a question without a verb as in a series
of sentences in AB. vii. 2seq., commencing yasya . . . (opt.) kd tatra
prdyaqeitih.
82. The conditional sentence runs parallel with the relative clause.
The normal form has the optative in both protasis and apodosis, but the
apodosis may take another form. The apodosis may be an expression
which can be regarded as a potential, thus yad . . . samnirvaped fyvard
hdsya vitte devd arantor, AB. iii. 48; so 18. 8; ii. 7. 6, iqvara being an
expression approximately future in sense. Or again, yadi . . . kuryuh . . .
^anstavyah, AB. iv. 2, where the participle of necessity serves as an optative.
In other cases the verb of the apodosis is not expressed, as te yadi tathd
kuryur etdv eva stotriydnurupa/a, KB. xxiv. 5; 26; xxv. 6; xxvi. 4;
AB. iv. 13. 5 ; so with the interrogative form ya ahitdgnvr yadi kapalam
na^yet kd tatra prdyaqcUtih, AB. vii. 9. 2 ; v. 32. 5.
A further development is when the optative in the protasis is ac-
companied by an indicative in the apodosis; yad . . . vydcaJcaUa . . •
gamayati, AB. v. 28. 10 ; yadi . . . abhyabhavet . • . asti, iii. 46 ; yadi . . .
budhyeta . . . bhavati, KB. xxvi. 4 ; yadi svardni prsfhdni bhavanti . . . tarhi
. • . bwvcmti, yadyv, . . . sydtdrh tarhi.. . kurvanti, KB. xxiv. 8; cf. xxv. 5.
These are on the whole rare and slightly irregular ; on the other hand
yad . . .juhoti . . . anubrwydt, KB. ix. 5, is of a normal type.
The protasis may be of course abbreviated ; so mttram u cet, AB. iv.
29. 13 ; KB. xxv. 14 ; tw, cet svayancm, xxv. 6 ; AB. vii. 5. 1.
In AB. iii. 46. 10 occurs api yadi ; api ha yadi, iii. 16. 2.
The conditional is found in a full condition of what was not realized
in AB. iv. 30. 6 ; in KB. xxx. 5 and in the apodosis of the same condition
in AB. vi. 33, and in fcuto hy anyam dharisyan, KB. xxvi. 7.
33. Clauses of comparison are frequent, and very often show an
optative in the dependent clause. In that case the apodosis takes two
types, either the indicative stands or it is reduced to a mere evam tat or
tddrh tat. Of the first type is yathd . . • praplaverann evam haiva te
praplavante, AB. vi. 21. 10 (bis); iii. 19; KB. i. 5; vii. 7; xi. 4, 8;
xvii 8; xviii. 7 ; xxvii. 6 ; dhvayanti yathd . . • ahvayet, AB. vi. 3. 1. Of
the latter are yathd . . • kurydt evam tat, KB. x. 8; v.5 ; vii. 3, 9 ; viii. 2, 9;
xii. 8, 6; xiv. 4; xviii. 4; xxii. 10; xxv. 10 ; xxvi. 1 ; AB. iii. 47 ; iv. 4;
v. 82 ; so yathd . . . sydd evam eva . • . samtfe&inyah, KB. vi. 12. In the
§7] Conditional and other Dependent Clauses 93
AB. the normal form in the main clause is tddrk tat, i. 17. 12 ; iii. 10;
20.21; iv.9.9; v. 28 (bis), 31 ; vi.23.8; KB. ii. 9. In AB. v. 15 to* is
explained by a clause yad . . . qansati ; in vi. 23. 7 the opt. occurs with yathd
in a clause where there are optatives in protasis and apodosis.
In KB. xxii. 6 the relative and comparative forms are merged in yathd
yas taptam ninayet evam tat.
34. In the case of sentences of time and place there are no special
peculiarities in either text. But both use yatra somewhat freely in clauses
of occasion. Thus is found in AB. vii. 28 yatra . • . tatra with imperfects,
and in iv. 20. 21 yatra is so used without any correlative. In vii. 33
yatra and tat with the opt. are found and in iv. 20. 19 yatra without
correlative with the opt. In iii. 18 yatra . . . iwrajanan . . . apidadhuh
the apparent perfect is probably an unaugmented imperfect. In the KB.
yatra . . . tad with imperfect occurs in xviii. 1 ; yatra with perfects,
xxviiL 3, 4; xvi. 1; yatra with imperfect and a perfect in the main
clause, vi. 13.
35. Clauses denoting the purpose with which an action is done or the
result it is desired to avert are normally expressed not by subordinate
clauses proper, but by orctiio recta with iti. If the purpose is positive
the subjunctive or optative is used without any particle, if negative the
optative normally is not used, but ned9 occasionally na, with the sub-
junctive and ma with the injunctive.
Moreover, the sentence may be not merely a simple one, but a complex
one, giving a reason for the action arrived at, or to be averted : and thus
the building up of larger complexes becomes possible.
Examples of the positive form are dhutl juhoti mahacchadrami vdk ca
manaf ca prtte udyachdte iti, KB. xviii. 5 ; iv. 14, uttamam vartmopani-
^rayetdyarh vai loho daJcavmm havirdhdnarh pratietha va ayam lokah
prati&fhayam amicchinno 'sdntti. In this case and in similar cases, such as
xxv. 15; xii. 5 it is open to argue that the reason is given by the
Brahmana, and that a new clause begins with the clause of purpose, but
this seems needless and not very natural. Besides the subjunctive occurs
the precative (udydsa/m) in KB. xxviii. 1, and a future (atsydmi) is used
in iv. 14.
Instances of the negative form are ta&mdd u ndnuttisthen ned ream
wad ayatanac cyavayanUi Tied ream admno 'nuvartmemam karavdniU,
KB. xii. 5 ; tcm avagrhyaste net pravartantd iti xiii. 5 ; xvii. 7 ; tasmdt . . •
plpdni qasyartie net prdnebhya dtmemam apddadhdmti, xxv. 12 ; xxvii. 6;
fta pdpah puru§o yajyo dvddaqdhena Tied ayam mayi pratitisthdd iti,
AB. iv. 25. 5, 7 ; quite exceptional is tasmdt . . .na Jcsatriyo druhyen ned
Tdstrdd avapadyeyam Tied va ma prdno jahad iti, viii. 23. 11. The complex
94 Language, Style, and Metre [§7
type is seen in naite viparyasyati pratisthe vai eamyajye net pratisthe
vyatisajdnUi, KB. vii. 9; iii. 4, 5 ; vii. 9; ix. 6; x. 4; xi. 8; xiii. 5 (bis),
6, 7, 9; xiv. 3 (Tied . • . gamut); xvi. 1, 2, 6; xviii. 10; xix. 6; tad avi-
vakyam bhavati na hi tad addhd veda kaqcana ned avidvdn nirbravdnUi,
xxvii. 1 ; AB. iii. 29. 8-4; vi. 3. 9.
Tied is not essential in this use ; in AB. viii. 6. 9-11 is found athainam
abhiseksyann apdrh qdntim vdcayati . . . TmUaeyd^him^dTmsyd^drUd dpo
vvryam nirhanann iti. In AB. v. 22. 5 tasmdd daqamam ahar avivdkyam
bhavati md qriyo 'mvddiemeti. In both cases the sense is precisely as
with Tied, and the origin of the use of ned through its equivalence to na
is obvious. In accented texts the verb with ned is regularly accented
because of the logical relation of the Tied to the principal clause, but it
is unnecessary with Weber1 and Delbriick2 to insist on translating by
'Lest' like Latin ne, for in prose as opposed to verse and prose Mantra
(AB. ii. 7. 10 : ma rdvistha . . . ned . . . ravitd ravat) the clauses always are
flung into oratio recta and can well be rendered ' Let me not \
ned occurs once with the optative and with a form (jahat) which can
be subj. or inj. in parallel clauses in AB. viii. 23. 11, quoted above ; the
former use is unique.
36. In these cases the clause with iti is clearly dependent on a main
clause ; in another set of instances the iti clause instead forms the main
clause, expressing the view or thought of the actors. These clauses take
several forms. In the first place the clause may stand somewhat isolated:
thus yathd hy evdsya prdyanam evam udayanam asad iti, AB. iii. 43. 6;
brahrnapurastdn ma ugram rd&tram avyathyam asad iti, viii. 1. 5 ; 4. 5.
In the second place the clause follows one in yad, as in tad yat somam
rdjdnarh krindty aeau vai soma rdgd vicaksaiuiq candramd abhisuto 'sad
iti, KB. vii. 10 ; xvii. 7 ; yad eva vdco jitd3rh tan ma idam anv, karma
sarhtisthdtd iti, AB. viii. 9. 11; yad v evaita^apraldpd3h : ayataydrm
vd aitaqapraldpo 'ydtaydmd me yajne 'sad aksitvr me yajhe 'sad iti vi
33. 11.
In the third place the clause with iti may be negatived by ned ; thus
yad . . . ndha ned yajammvam pravrnajdnUi, KB. v. 6 ; 7 ; xviii. 4 ; yat
stokdh qcotanti earvadevatyd vai stohd nen ma ime 'nabhipritd devdn
gachdn iti, ii. 12. 3. The same effect as ned is produced by md in tad
yat purd qakunivdddd awubruydn md yajniydth vdcarh proditdm anuprar
vadismeti, ii. 15. 13.
37. In comparison with clauses with iti other forms of indicating
purpose are very rare. In KB. ix. 4 occurs yathd hotar abhayam aeat
tathd kv/ru ; in AB. viii. 10. 6 : tathd me kuru yathemdrh sendmjaydni ; in
1 Ind. Stud. ix. 849. * Altind. SynL p. 316.
i
§7] Glauses with iti and Reported Speech 95
KB. xxvii. 3: yathd sahasrarh pahcada^a cdnu§tubhah syus tathd . . .
sampadayet.
88. Just as in the case of clauses with iti, after a preceding clause with
yad, a clause with vai intervenes giving a ground,1 so when the main clause
has eva or ta&mdt a clause with vai frequently intervenes. It is usual * to
take such clauses as giving the reason for the preceding clause in yad, but
the real force is rather to add a further train in the reasoning, and the
main clause is not that in vai but rather that in eva. Such clauses are
common in both texts, e. g. yad eva gdyatribhir abhwtauti gdyatram vai
prdtahsavaTiam tena prdtahsavane (abhistutam bhavati), AB. vi. 2. 8 ; atha
yad agnirh prathamam devatdndrh yajaty agnir vai devdndrh mukham
mukkata eva tad devdn pnndti, KB. iii. 6 ; 7 ; 8 ; v. 8 ; viii. 6 (ter), &c.
Or with tamuU, atha yad apardhne pUryajtuma caranty apaksayabhdjo vai
pitaras tasmdd aparahTiepitryajnena caranti, KB. v. 6 ; yad agnim kavyavd-
hatiam antato yajaty etat svistakrto vai pitaras tasmdd enam antato yajati,
v. 7. The yad clause states the fact to be explained, the vai clause the
reason for it, and the eva or tasmdt clause the necessary conclusion. In any
ease the clause with vai is a parenthesis rather than an apodosis, and how
exactly it was felt by the users of the phrase cannot now be determined.
39. By an illogical, if natural, use the fact to be explained is sometimes
stated in the yad clause and the cause given in a clause with hi, and not as
oftener vai. Thus atha yad vyavagrdham devoid dvdhayati nana hy dbhyo
hivmsi grtotdni bhavanti, KB. iii. 8 ; iv. 12 ; v. 5.
40. Clauses of reported speech stand regularly and very commonly in
cratio recta with iti. But the iti may be, and not very rarely is, omitted,
especially when tad dhuh or a similar expression has been used, and the
extent of the quotation is left to the context to show. There are clear
cases of this in AB. iii. 8 ; 22 ; KB. x. 1,3; xii. 7 ; xvii. 1 ; xxiv. 8.
This omission is very natural, where in any case there occurs an iti at
the end of the passage quoted, as in AB. iv. 25. 5 ; no case of a double iti
occurs in the AB. There is room therefore for uncertainty in AB. v. 29. 1 :
uraca Jdtukarnyo vaktd amo vd idarh devebhyo yad vai tad agnihotram
ubhayedyur ahuyatdrvyedyur vdva tad etarhi huyata iti whether the iti
belongs to uvdca or vaktd smo or to both, and also whether yad serves
a double function as relative and particle = 'that \ Cf. also AB. i. 25. 15.
In one case cause seems to be expressed by both yad and iti, namely
tyaro hdeya vUte devd arantor: yad vd ayam alam dtmane 'mansteti,
AB. iii. 48. 8.
41. A distinctive feature of the prose is the free use of prolongation
1 C& Eggeling, SBE. xxvi. 15. course when, as often, the vai clause is
1 E. g. Delbruck, Altind, Synt. p. 578. Of the only apodosis, this view is correct
96 Language, Style, and Metre [§7
of vowels for purposes of emphasis. It is thus in place in the asking of
a question: thus in AB. vi. 26. 10: vihrtd3m stotrd3m avihrta3m iti;
vi. 84. 3 : pravocdSh iti ... no hi wa praiyajndsthd3h iti and so often.
Another characteristic use is that at the conclusion of a yad clause giving
the topic of discussion, as yad eva no, aarh qam&xtl 3 %, atma vai stotriyah,
vi. 26. 5 ; yad eva <plpanl 3 n dtmasamskrtir vdva qilpani, vi. 27. 4, and
so often. Thirdly it is used merely as emphatic to bring out the full
importance of a word, as in tad ahv/r mahdvddd3hy AB. v. 33. 1.
42. The order of words in the texts presents few points of note. The
regular practice of placing the subject after the predicate is adhered to
freely, but there are of course exceptions, and in many cases which is
subject or predicate must remain doubtful.1 Occasionally a deliberate
change of order is found, as in AB. ii. 28. 5 : prcma vai dvidevatyd dgur
vajrdh. In many cases the distinction of predicate and subject is expressly
made by the use of yad to introduce the subject, as in AB. ii. 28. 3 : sarfisthd
va esd yad anuvasatiocvrah.
43. The text as preserved is unaccented. It is no doubt the case that
it originally was duly accented, but the accents have not been preserved
by the tradition. So in the case of the Pancavinqa Brdhmana we have
a formal record that it was once accented in the style of the Qaiapatha
and was still so extant at the time of the Bhddkamtra (ii. 32),2 but by
Rumania's time it had ceased to bear accents.8
C. Style.
It is impossible to place the Brdhmanas in any respectable position as
regards their style. The Kausttaki is distinctly inferior to the Aitareya,
as the former text is everywhere so seriously condensed as to be needlessly
and notoriously hard to understand. The Aitareya has all the demerits
common to the Brahmanas, but it does not suffer normally from excessive
brevity. This is one of the reasons which would in any case have thrown
doubt on the genuineness of vii. 10 and 11 ; it would be impossible in the
whole of the rest of the text to discover any similar abbreviation of the
arguments, whereas in the Kav^ltaM the passage (iii. 1) on which the second
of the spurious passages is based is perfectly normal and in place. Similarly
in all the legends narrated the brevity of the KavMtaki is excessive, and
illustrates that tendency to abandon literary composition for mnemonic
phraseology which finds its full development in the monstrosities of the
philosophical Sutras.
1 CI Eggeling, SBE. xzvL 211, n. 2. • See Burnell, S&tnavidh&na Br&hmana, p. ▼)•
* Kielhorn, Ind. Stud. x. 421. Cf, however, his Samhitopanisad BrM-
mana} p. ziii.
§7] The Style of the Brdhmanas 97
While the Aitareya, by its lack of exclusive devotion to brevity, avoids
none of the obscurity of the Kautfttaki, it would be idle to assert that it is
simple or clear in style. A good deal of it is fairly easy to understand,
but there remains much that can never have been anything but obscure.
Doubtless this is due in no small degree to the nature of the subject-
matter ; the pseudo-profundity of the texts reflects itself in the vagueness
of their language. But this defect is also, in part at least, accounted for by
the fact that the texts were the subjects of oral transmission and explana-
tion, and that, therefore, it was sufficient to mention a matter allusively,
leaving the meaning to be made clear by the teacher. A good instance of
this defect is the phrase a caturam vai dvandvam mithunam jprajananarh
prajdtyai, which occurs in the KausUaki (iii. 9; vii. 10; xxix. 3). What
it actually means we are reduced to guessing ; it is not more than a brief
mnemonic of a fact which is regarded as known to those who listened to
the Br&hmana.
The language of the Brahmanas, as has been seen, is very definitely
restricted in its grammatical forms, and thus a certain precision is never
wanting, but it is only fair to the compilers of these texts to admit that
they do all that is possible to lessen the advantage thus conferred upon
them. This they accomplish by the constant practice of ellipsis, by the
rapid and bewildering change of subject, and by the undue straining of
the force of single words and cases. The word iti helps them indefinitely
in this struggle to avoid definiteness; it is much more often than not
allowed to stand alone to show that the sentence it ends contains either
a fact stated, or a purpose set forth as explaining the action mentioned in
the preceding clause. A further aid is the repeated use of interpolated
clauses with the particle vai which supply the place of statements in
parentheses in English, but which are used not here and there, but every-
where. Another support is the use of the demonstrative pronouns without
any feeling for discrimination, and the dative of end contemplated repeatedly
saves a sentence.
In a style of this kind ornament would doubtless be out of place, and
at any rate it is carefully avoided. An interesting or novel metaphor or
simile cannot be found in either Brahmana, and in both of them similes are
distinctly rare. The few that occur are merely taken from the most normal
aspects of life, such as the movement of a chariot, or the speed of horses.
The structure of the sentences is drearily monotonous^ parataxis is
wearisomely frequent, and the chief form of subordinate clause is the
explanatory which begins with a yad clause, is often followed by a clause
in vai, and then concludes with a clause in eva, a form even more affected
by the KausUaki than by the Aitareya. There is no objection to a chapter
13 [■*■• «]
98 Language, Style, and Metre [§7
consisting, as does the Aitareya, v. 8, of a series of sentences precisely the
same in shape and form, and in this, as in many other respects, it is easy
to see the genesis in the Br&hmanas of the style which disfigures so many
of the Pali texts.
On the other hand in some things the style of the Brahmanas remains
natural and simple and reminds as that it represents the only natural
Sanskrit prose, save to a very much less degree that of the fable literature.
It is free from the worst features of the nominal style of classical Sanskrit ;
if it overworks the dative of end, it has hardly developed the ablative of
cause, which is a leading feature of the philosophical Sutras. It is free in
its use of verbal forms, and has no preference for passive constructions.
Gerunds and passive participles are quite rare, and are used in strictly
reasonable proportions. Even more important perhaps is the fact that the
long compound, which has all the possible disadvantages of any form of
speech, has not come into being.
The result is that in a few passages the Aitareya is really satisfactory.
The narrative of Qunah9epa is not a model of style but it is a competent
piece of work, and reads easily enough. But it must be admitted that most
of its merit it does not owe to the Brahmana at all, but to the inserted
verses, without which the prose would show little enough to praise. It is
indeed a really astonishing fact that while verse could show very real
qualities of style the prose should fall so lamentably short, but the same
phenomenon is familiar in other branches of literature, and notably in that
of the drama. Of these verses the best is one which expresses with simplicity
and felicity the philosophy of human and divine effort :
caran vcri madhu vindati caran svddum udwnbaram
suryasya paqya fremdriarh yo na tandrayate caran.
But this verse and its fellows are alien to the Brahmana and but serve to
mark the distinction which exists between the literary form of the gnomic
poetry of the day and the stiffness and lack of beauty of the theosophic
prose style.
D. Metre.
There are twenty-nine Qlokas in the narrative of Qunah$epa (AB. vii
18-18) and their metrical form is decidedly interesting. Of the fifty-eight
half-verses all but one end in an iambus, and all but two in a di-iambus,
and the former line is one which has the unparalleled occurrence of
di-iambi at the first and third Padas :
Madhuchandah cmotana Rmbho Renur Astakah
a f . . • • • • • a
ye he ca bhrcUara sthana asmai jyaispiydya kalpadhvam.
Kalpadhvam is a strange expression for which Bohtlingk conjectures
{7] The Metrical Passages of the Brdhmanas 99
tisthata, but that is not necessary. The other line ends in tu dvaparahu
Moreover the rule which forbids *• w w * in any foot is rigidly adhered to
to the extent of resulting in the use of the subjunctive cardti for carati
in cardti carato bhagah, though the sense of cardti suits well enough, but
kim nu malam is found in a prior Pacta.
In the odd Padas the pervading form is that known later as the Pathya
ending inu ^, but only fifteen out of fifty-eight Padas end in it, whereas
later on it is the normal form. The variants are :
v. w__w 6 *__ww *. 2
— — ^ .^ w _ — i=£ 3 — w — w w — — w 1
^ v — — w — — ^ 3
The short at the end is found nine times.
The form ending in w w w *■, later a common variant (the first Vipula),
occurs only four times :
hA — — — w w w w 3 — w w — w w w w 1
Neither of these forms is allowed in classical metre; in every case w is
found at the end.
The form ending in-uu^ occurs six times (the second Vipula) :
W — W w w — 2 WW — www 1
— w — w — w w w 1 — — — .— — vyww 2
In one case only — is found.
The form ending in occurs twelve times, nearly as often as the
Pathya (the third Vipula) :
w , ^ 4 — — — W — — — ** 2 WW — — — — — — 1
— 4 — — WW — — — w 1
At the end w and — balance.
The form ending in — w — * occurs six times (the fourth Vipula) :
— WW — — w — w 1 w — w w,— w — w 1
w — — — — v, — ±j 1 _ _ «_ w — w — — 1
WW — — — w — w 1
one irregular (oarve radhyah stha, putrdh). The last syllable is normally
short.1
The form ending in w ^ occurs four times :
w w— 2 w w^ 2 (one w at end).
The form ending in w w — ** occurs three times :
— — — — WW — w 2 W — W — WW — w 1
The form ending in w — w ^ occurs eight times :
^i— . — — - w — . w V. 3 W — — WW — WW 2
±j — W — WW 2 — W W — WW 1
The last three forms are wholly alien to classical versification, and it is
1 Thus in Vipula* 1, 2, and 4 the short ending markedly prevails.
100 Language, Style, and Metre [§7
significant that the di-iambic ending is found in 15*5 per cent, of the verses,
•and that the forbidden forms are nearly 28 per cent of the whole. But
the figure is really far higher, for the only forms allowed in the later poetry
are in all twenty-five in number, viz. fifteen in the Pathya form, two in
— w w ^, five in — , v, and three in — w — K
Further, in arriving at these results, it is necessary to take into considera-
tion various contractions which must be resolved, while again some contrac-
tions must be made. Thus na apdgdh is necessary; ydvanto apsu, must
stand (0 no doubt short), dbhutir esabhutir must be resolved ; rddhydh and
mukardydya made into rddhi(y)ah and 8auhardi(y)aya ; sydt at the end of
a line made si{y)dt ; cddhipatye read ca ddhipatya, and also yathaivdngirasah
must be read yathaiva dngirasah. On the other hand m irdvaty atitdrini
must be read as serdvaty, and ma upeta as mopetd. These sure, of course,
phenomena which cannot be paralleled even in the epic save to a very
limited degree. The Upanisads of the older type (e.g. Katha and I<fi)
have similar phenomena.
In the verses in the account of the consecration of the kings (AB. vii.
21-28) are twelve Qlokas ; none of these ends in anything save a di-iambus
except one which terminates with ddhyaduhUrndm, where duhi counts as
but one syllable, as also in a Tristubh verse in vii. 13. In these verses
again are found a resolution like ni8kakanthi(y)ah for °kanthyah and
7rvedhi{y)dn for medhydn, and a contraction like martyeva for martya iva.
Nevertheless the appearance of the verses from the metrical standpoint
is different in a marked degree from that of the Qunah^epa episode. The
Pathya form occurs fifteen times out of twenty-four as contrasted with
fifteen out of fifty-eight ; the forms are *■ w ^ 5; w w — -4;
*_w_w ^ 3; ^ w - w w ^ 2; w w w * 1. The form in
\j\j \j^ is found once ( w w w w w); that in — uu^in w — ww^;
that in ^ three times (in w , ^2; 1).
The form w — occurs in w , — w *, and that in w w - w in
w w w w — w. The di-iambus occurs in ^ — — ww — w ^ twice, and this
in one verse. But of the nine irregular forms eight are not allowed in
classical Sanskrit, and this significantly indicates the nature of the verse.
The same phenomena recur in the verses in AB. viii. 25 and 27 (printed
as prose in the editions) ; there are in all only four different half -verses, but
of these one ends in w w w w, which is a very rare ending, and the odd
Padas show
www, — — • — • w ^ >
A Yajnagatha in AB. vii. 9. 15 is still more irregular.
1 iasya rtijd mitram lhaoati (bhavati-hoti as often in the epic and in the Upaniaadi).
§ 7] The Metre of the Yajflagathas 101
In the AB. there occur also four Tajnagathas in Tristubh metre. Of
these sixteen lines two are irregular in v. 30, the first having thirteen
syllables, the latter ten, both with trochaic endings. The other fourteen
lines all end in a double trochee, and the scheme of the verse is normally
u — w — , ^ w ^ — w — K The proportion of the length in the several
syllables are, long to short, as follows : (1) 5 : 9 ; (2) 10 : 4 ; (8) 7 : 7 ;
(4) 18:1; (5) 6:8; (6) 2:12; (7) 8:6. The fourth syllable is normally
followed by a diaeresis. There is no case of the similar composition of the
whole four lines of the stanza, nor indeed are any two lines of any stanza
the same, throughout, though in two cases two, and three in one case, are
the same in the last seven syllables.
There are also four stanzas not Yajnagathas; of these one (A8. viii.
21. 10) has lines of 12 + 12 + 10 + 18 syllables, the rhythm of the first,
second, and fourth being iambic, the third being trochaic. Another is in
Tristubh, with vyoman as vi(y)<yman and duhitd as disyllabic (vii. 18. 8) ;
the last three lines are ^ — w , ^ w — ^ — ^, and the first only differs
by having a long on the third syllable. The next verse (vii. 13. 13) is, on
the other hand, quite irregular, the third line having a di-iambic instead
of a trochaic conclusion. The fourth verse (v. 30. 11) is also irregular, the
second line having only ten syllables.
These verses are therefore all definitely older than the epic in their
metrical construction, and older even than the verses of the Brhaddevatd 1
and the Rgvidhdna^ works which, in all probability, fall about the
beginning of the fourth century B.C.
The KB. contains a couple of verses of the Yajnagatha type (xviii. 3 ;
xxvii 1), which differ greatly from the normal Qloka metre : the first has
di-iambic endings with ^ ^ ^ w ^ and <j ^ for the odd
Padas ; in the second the even Padas end in w ^, and the odd Padas
are wwu and v-» — ^ c.
§ 8. Commentaries and Editions.
For the Aitareya Brdhmatia there is available the commentary of
Sayana, which is preserved, as Auf recht has shown, in two divergent versions.
Sayana's text of the AB. is that which is read in all the available MSS.,
and there are practically no variations of reading and certainly none of
1 See Keith, JBAS. 1906, pp. 1 seq. For the account of the Tristubh (ZDMG. xxxvii.
£lok& metre see Oldenberg, GGN. 1909, 52-61) an-ires at somewhat too definite
pp. 219 sag. ; comparison with Pali texts, results by ignoring the variety of forms
however, seems to me methodologically actually found,
unsound. Oldenberg'suseoftheAB.inhis * Keith, JRAS. 1912, pp. 770-772.
102 Commentaries and Editions [§8
any real meaning. This is seen by the fact that the other editions of the
text subsequent to Aufrecht's, that in the Anand&frama series, No. 82
(2 parts, Poona, 1896), by Kapinatha Sastry Agafe, that of the Nirnaya
Sagara press, by Vasudevagarman Pana^ikara and Ersnambhatta Gore
(Bombay, 1911), and that in the Bibliotheca Indica, by Satyavrata S&ma-
grami, agree in the text. The edition of Haug (Bombay, 1863) is indeed
different in several points, but these changes cannot be regarded as more
than mere blunders, many being due to the difficulty of early printing.
Sayana's commentary is admittedly much superior in value to his
commentary on the Bgveda. As in the case of the Taittiriya Sarhhitd it
shows real knowledge of the ritual, the Sutras of A$val&yana, Apastamba,
and Baudhayana being used with special frequency. Moreover he often
cites real parallels from the Taittirvya Sarhhitd and the Taittvriya, Brah-
mana, a fact which illustrates his familiarity, as commentator, with these
two texts. He cites an earlier commentator, Govindasvamin, by name1
and mentions others.2
Aufrecht's text is of the greatest possible accuracy : apart from slight
errors as at iii. 18. 9, there are but two clear errors, both of word division;
in vii. 12. 3 vctyva(h) is a mistake for va qva, as is proved by the syntax
and the parallel versions ; in iv. 6. 5 TnaTiorathdh is an error for anorathdh.
His excerpts from Sayana are excellently chosen, and admirably edited.
The other editions have only a value as containing a fuller text of the
commentary.
Haug's edition is accompanied by a translation, the first ever made into
English of any Brahmana text. It is a work for its time of very great
merit, and its chief defects are due to its being based on a defective text
and to insufficient use of the commentary. The review of it by A. Weber
in Indische Studien, ix (1865), is of considerable importance and corrects
many of the errors of Haug, but unfortunately it does not deal with the
more serious difficulties of interpretation arising from the contents, as
contrasted with mere errors of translation. A very valuable series of
grammatical criticisms is contained in an article of Bohtlingk's.8
The KausUaki Brahmana, as opposed to the Aitareya, has received
little attention ; though it was early known in manuscript and described
elaborately by Weber in an article in the second volume of the Indische
Studien (1853), that account was never completed, and the text was not
edited until 1887, when appeared the edition by B. Lindner (Jena, 1887) :
the second volume of the edition, which was to have contained a translation
1 On AB. vi. 88. 16, where Aufrecht notes that * On AB. vii. 10 (11).
he is cited in the Dhdtwftti under the root 8 BKSGW. 15 Dec. 1900, pp. 418 txq.
wOh.
J
§8]
MS. Tradition of the Kaufttaki Brdhmana 103
and notes, has never appeared. Lindner's edition does not include the
commentary of Vinayakabhatta, son of Madhavabhatta, as the important
work could not be edited from the available MSS. Some extracts from it
are given by Weber in his article cited above, and it has been used by other
scholars; the comment on Adhy&ya x has been edited by R. Lobbecke1
in 1908.
Unlike the Aitareya the KauaUaJei shows two distinct MS. traditions,
one that preserved in Vinayaka's commentary and most MSS.,1 and one in
a MS. (M in Lindner) in BurnelTs collection in Malayalam script. The
latter is clearly a MS. with a good, but not perfect, tradition, and Lindner
might profitably have adopted many more of its readings than he has done.
Thus in ii. 2, M has adhi for the impossible abhi of the other MSS., and
prdcvm vdknm and prdcvr udwih for the later forms prdgvdicvm and
prdgudidh of the other MSS. ; in iv. 6 dpayita must replace the absurd
dpaiti. On the other hand the MS. is dearly one interpolated and fond of
glosses; in i. 2 trim for esu before lokem is not at all probable; in ii. 1
avadyotayati is merely, it seems, a correction of avajyotayati; in iv. 12
ya&min kalydrie nakmtre is no improvement on yasmin natocUre, and so
often. The translation here given rests on Lindner's text, but also takes
account of the Burnell MS.3 There is also an edition in the A Ttaridaqrarna
series No. 65 (Qaka, 1882, A. D. 1911), by Qulabaraya Vaje9amkara Chaya,
but it has only the value of a very mediocre manuscript, from which doubt-
less it has been printed, with occasional corrections. It is practically, as
opposed to Lindner's text, of no value whatever. Neither is punctuated.
1 (Hand, VOJ. xxiii. 68.
1 Lindner used an India Office MS. (L), two
of Wilson's Collection in the Bodleian
(W and w), two other Bodleian MSS. (O
and o), three Berlin MSS. (B, b, and K),
and one of Max Mailer's. Some readings
from another Bodleian MS. are given in
Winternitz and Keith, Bodleian Catal,
p. 48. That MS. has the same tradition
as the Vulgate.
1 See his Catalogue qf Vedic Manuscript*, p. 7
(no. viii). The collation of Lindner as
reported in his edition is very defective :
thus in the difficult passage 'xxvii. 1
he omits to note the readings tad elan
(which is infinitely superior to the diffi-
cult tad mam of his text), prasisrks&mi
(superior to prasisrksdm), pufiotalyayanam
(approaching (dyanam) a punfcaR, abetter
reading) &nd 8arhp0dayati. The superiority
of M as a MS. is decisively shown in just
such a case. Unhappily it has many
lacunae and many errors, and could not be
used as a basis for an edition. For some
corrections of Lindner see Galand, VOJ.
xxiii. 61-64 ; Keith, JRAS. 1915, pp. 498-
504, and in the notes to the translation.
M agrees with the Vulgate in the curious
forms cyavayati, xii. 5 (for which there is
some parallel), anjati, x. 1 (perhaps ex-
cused by ahjanti in a quotation in x. 2),
and apajighnOU, xxviii. 8, for which
Gaastra suggests °jaghndte, doubtless
correctly.
TRANSLATION OF THE
AITAREYA BRAHMANA
14 (■ O.B. is]
PAtfCIKA I
The Soma Sacrifice
ADHYAYA I
The Consecration Sacrifice.
i. 1. Agni l is the lowest * of the gods, Visnu the highest ; between them
are all the other deities. A cake to Agni and Visnu on eleven potsherds they
offer in connexion with the consecration ; verily thus they offer it without
omission to all the deities. All the deities are Agni ; all the deities are
Visnu ; Agni and Visnu are the two terminal forms of the sacrifice. In that
they offer the cake to Agni and Visnu, verily thus at the ends they prosper
as regards the gods.8 They say ' In that the cake is on eleven potsherds,
and Agni and Visnu are two, what is the arrangement here for the two,
what the division ? ' That for Agni is on eight potsherds ; the Gayatri has
eight syllables ; the metre of Agni is the GayatrL 'That for Visnu is on three
potsherds, for thrice did Visnu stride across this. This is the arrangement
here for the two, this the division. A pap in ghee should he offer, who
considers himself unsupported ; in this (earth) does he not find support who
does not find support. Ghee is the milk of the woman, the rice grains that
of the man ; that is a pairing ; with a pairing verily thus does he propagate
him with offspring and cattle, for generation ; he is propagated with offspring
and with cattle who knows thus. He has grasped the sacrifice, he has
grasped the deities, who offers the new and full moon sacrifices. Having
sacrificed with the new moon or full moon oblation he should consecrate
1 AB. i. 1-6, corresponding to KB. vii. 1-4,
deals with the consecration sacrifice which
according to different authorities pre-
cedes or follows the consecration proper.
For the ritual see Af S. iv. 2. 1-8 ; 9<?S.
v. 8. 1-9; Caland and Henry, VAgnistoma1
pp. 15, 16.
2 Sayana refers these terms to the place of
the deities in the litanies of the Agni-
stoma, the Ajya £astra being addressed
to Agni, and the last £astra, the Agni-
maruta, containing a verse to Visnu,
while Haug insists that the terms are of
locality in the universe, and hence only
secondarily correspond with the position
of the gods at the sacrifice. Both sides
of the relation are clearly present to the
Brahmana. Cf. BV. iv. 1. 5 ; $B. iii. 1.
8. 1 ; v. 2. 8. 6; KB. vii. 2; TS. v. 5. 1.4
cited by Aufrecht, who, for Agni as all
other gods, cites TS. vi. 2. 2. 6 ; TB. iii.
2. 8. 10.
* In Hang's view the sense of rdh with ace. is
'make to prosper', rather than * satisfy '
as taken in BR., or * worship', as in
S&yana's paricaranH. Bather the accusa-
tive is one of reference; see Keith,
Taittiflya SamhitO, p. 100, n. 3.
i.l-]
The Soma Sacrifice
[108
himself in the same oblation, the same strew; this is one consecration.4
Seventeen 5 kindling verses should he recite ; Praj&pati is seventeenfold ;
the months are twelve, the seasons five through the union of winter and
the cool season 6 ; so great is the year ; Prajapati is the year. With these
(verses) which abide in Prajapati does he prosper who knows thus.
i. 2. The sacrifice went away from the gods ; it they sought to start up
with offerings ; in that they sought to start it up with offerings that is why
offerings have their name. They found it ; he prospers having found the
sacrifice who knows thus. The libations (ahuti) are callings by name, for
by them the sacrificer calls to the gods ; that is why libations have their
name. Ways l (uti) rather are they called by which the gods come to the call
of the sacrificer ; paths and passages are ways ; verily thus are they the
roads to heaven of the sacrificer. They say, * Since another pours the libation,
then why do they style Hotr him who recites (the invitatory verses) and
says the offering verses ? ' In that he here according to their portion invites
the deities, (saying 2) * Bring hither N. N., bring hither N. N.', that is why
the Hotr has the name. A Hotr becomes he, a Hotr they call him who
knows thus.
i. 8.. Him whom they consecrate the priests make into an embryo again.
With waters they sprinkle ; the waters are seed ; verily having made him
possessed of seed they consecrate him. With fresh butter they anoint ; to
the gods appertains melted butter, to men fragrant ghee, slightly melted
butter to the fathertf, fresh butter to embryos.1 In that they anoint with
fresh butter, verily thus they make him successful with his own portion.
They anoint him completely ; ointment is the brilliance in the eyes ; verily
thus having made him possessed of brilliance they consecrate him. With
twenty-one handf uls of Darbha they purify him ; verily thus purified and
pure they consecrate him. They conduct him to the hut of the consecrated ;
the hut of the consecrated is the womb of the consecrated ; verily thus they
conduct him to his own womb ; therefore (in and) from a firm womb he
stands and moves ; therefore (in and) from a firm womb embryos are placed
and grow forth. Therefore the sun should not rise or set on the consecrated
« The rule is laid down by A$S. iv. 1. 1 that
the new and full moon sacrifices should
precede the Agrayana, the Nirughapaou,
the Caturmasyas, and the Soma sacrifice,
but he admits (iv. 1. 2) that the reverse
order was possible and the other Sutras
leave the order undecided. The sacrifice
here laid down for the consecration is in
fact a mere variant of the full moon rite.
• i. e. the usual fifteen, A£S. i. 2. 7, and two
Dh&yyas, iv. 2. 1. On the other hand,
fifteen only are prescribed in 998. v. 8. 8
and in KB.
6 Cf. Macdonell and Keith, Vedic Index, i. 110,
111.
1 As Aufreoht points out, this derivation is
not intended as grammatically correct.
* See A9S. i. 2. 6 ; 99S. i. 4. 22 ssg.
i.8. " Cf.TS.vi. 1.1.4; 9B.iiL 1.8.8; and for
*§ 9 and 10, 11, 15 and 16, 19, of. TS. vi.
1. 2. 1; 2.6.5; 1. 8. 2; 4.8; Levi, La
doctrine du sacrifice, pp. 108-105.
109] The Consecration Sacrifice [ — i. 4
elsewhere than in the hut of the consecrated, nor should they call out to him.
With a garment they cover him ; the garment is the caul of the consecrated ;
verily thus they cover him with a caul. Above that is the black antelope
skin ; the placenta is above the caul ; verily thus they cover him with the
placenta. He closes his hands 2 ; verily closing its hands the embryo lies
within ; with closed hands the child is born. In that he closes his hands,
verily thus he clasps in his hands the sacrifice and all the deities. They say,
c There is no competing pressing 3 for him who is first consecrated ; the
sacrifice is grasped by him, the deities are grasped ; no misfortune is his as
there is of him who is not consecrated first.1 Having loosened the black
antelope skin, he descends to the final bath; therefore embryos are born
freed from the placenta ; with the garment he descends ; therefore a child
is born with a caul.
i. 4>. * Thou, O Agni, art extending ' and ' O Soma, thy wondrous ' should
he recite as invitatory verses1 for the butter portions for him who previously
has not sacrificed ; ' with thee they extend the sacrifice ' (he says 2) ; verily
thus for him he extends the sacrifice. ' Agni with ancient thought ' and
* O Soma, with verses thee ' (he should use 8) for him who has sacrificed
before ; in the word ' ancient ' he refers to the former offering. This is not to
be regarded. ' May Agni slay the foe ' and ' Thou, O Soma, art very lord '
(these should he recite and) make (the butter portions) contain a reference
to the slaying of Vrtra.4 Vrtra he slays to whom the sacrifice condescends ;
therefore should they be made to contain a reference to the slaying of Vrtra.
c Agni the head, the first of the deities ' and ' With Agni, O Visnu, the
highest great penance ' are the invitatory and offering verses of the oblation
for Agni and Visnu 6 ; they are perfect in form as being addressed to Agni
and Visnu ; that in the sacrifice is perfect which is perfect in form, that
rite which as it is performed the verse describes. Agni and Visnu are the
guardians of consecration of the gods ; they are lords of the consecration ;
in that the oblation is for Agni and Visnu, (it is because they desire 6) ' May
those who are the lords of the consecration, being delighted, confer con-
secration, may those who consecrate consecrate/ They are Tristubh verses,
to secure power.
« See Ap£S. xi. 18. 7. 2 RV. v. 18. 4 c.
9 i. e. a sacrifice instituted at the same s RV. viii. 44. 12 and i. 91. 11
time and place by another sacrificer ; * RV. vL 16. 84 and i. 91. 5.
a mountain or stream constitutes a suffi- fi Not in RV. and therefore given in roll in
cient local differentiation ; see A£S. vi. A£S. iv. 2. 8.
6. 11. 6 The correct sense of the use of its' is realized
1 RV. y. 18. 4 and i. 91. 9. These are the by Say ana; it is very common in the
sadnantau which are used in the ordinary AB. and KB., especially the latter, but
Isti ; see KB. i. 1 ; 99S. ii. 2. 18. is normally disregarded by Haug.
i. 5 — ] The Soma Sacrifice [110
i. 5. Gayatri verses 1 should he use as the invitatory and offering verses of
the Svistakrt, who desires brilliance or splendour ; the G&yatri is brilliance
and splendour ; brilliant and resplendent does he become who knowing thus
uses Gayatri verses. Usnih verses a should he use who desires life ; the
Usnih is life ; he lives all his days who knowing thus uses Usnih verses.
Anustubh verses 3 should he use who desires the heaven ; of two Anustubhs
there are sixty-four syllables ; three worlds each twenty-onefold are there
stretching upwards ; with twenty-one (verses) each he mounts these worlds ;
with the sixty-fourth he finds support in the world of heaven ; support he
finds who knowing thus uses Anustubh verses. Brhati verses4 should he
use who desires prosperity and glory ; the Brhati is prosperity and glory
among the metres ; verily prosperity and glory he places in himself who
knowing thus uses Brhati verses. Fankti verses 5 should he use who desires
the sacrifice; the sacrifice is fivefold; verily the sacrifice condescends to
him who knowing thus uses Pankti verses. Tristubh verses6 should he
use who desires strength; the Tristubh is force, power, and strength;
possessed of force, power, and strength does he become who knowing thus
uses Tristubh verses. Jagati verses7 should he use who desires cattle;
cattle are connected with the Jagati ; he becomes possessed of cattle who
knowing thus uses Jagati verses. Viraj verses 8 should he use who desires
proper food ; the Viraj is food ; therefore he who here has most food is most
glorious in the world ; that is why the Viraj has its name (the glorious).
Glorious among his own is he, best of his own does he become who knows
thus.
i. 6. Now the Viraj is a metre of five strengths; in that it has three Fadas,
it is the Usnih and Gayatri ; in that its Fadas have eleven syllables, it is the
Tristubh ; in that it has thirty -three syllables, it is the Anustubh, for metres
are not different by reason of one syllable, nor yet by two ; in that it is the
Viraj, that is its fifth (strength). The strength of all the metres he wins,
the strength of all the metres he attains, unity with and identity of form
and world with all the metres he attains, an eater of food, a lord of food
he becomes, with his offspring he attains proper food, who knowing thus
uses Viraj verses. Therefore should Viraj verses8 be used, namely * Kindled,
O Agni * and ( These, O Agni '. The consecration is holy order, the consecra-
tion is truth ; therefore by one who is consecrated should truth alone be
spoken. Bather they say, * What man ought to speak all truth ; the gods are
» RV. iii. 11. 2 and 1. For samtfjye see A£S. B BY. v. 6. 1 and 2.
ii. 1. 21. The term ifl not used in <?§S. * RV. i. 95. 1 and 2.
1 RV. i. 79. 4 and 5. 7 RV. t. 11. 1 and 2.
* RV. i. 45. 1 and 2. » RV. vii. 1. 8 and 18.
« RV. vii. 16. 1 and 3.
Ill]
The Introductory Sacrifice
M-T
of truth compact,1 but men of untruth compact.' He should speak with
(the word *) ' discerning ' ; ' the discerning is the eye, for by it he sees dis-
tinctly ' (they say). Now the eye is truth deposited among men ; therefore
to him who narrates they say, ' Hast thou seen ? ' If he replies * I have
seen ', then him they believe. But if a man himself sees, he believes not
even many others. Therefore should he speak with (the word) 'dis-
cerning ' ; his speech is uttered as essentially true.8
ADHYAYA II
The Introductory Sacrifice.
i. 7 (ii. 1). In l that there is the introductory (sacrifice), thereby they
advance to the world of heaven ; that is why the introductory (sacrifice :
Frayanlya) has its name (advancing). The introductory (sacrifice) is
expiration, the concluding (sacrifice) is out-breathing, the Hotr is common,
for expiration and out-breathing are common, for the arrangement of the
breaths, for the discrimination of the breaths. The sacrifice went away from
the gods ; the gods could do nothing, they could not discern it. They said to
Aditi, c Through thee let us discern the sacrifice.' She said, ( So be it, but let
me choose a boon from you.' ' Choose ' (they replied). This boon she choose,
4 Let the sacrifices begin from me and end with me.' 'So be it' (they
replied). Therefore there is a pap to Aditi as introductory (offering),
(a pap) to Aditi as concluding (offering), for as a boon by her was this
chosen. Moreover she chose this boon, ' Through me shall ye know the
eastern quarter, through Agni the southern, through Soma the western,
through Savitr the northern.' He says the offering verse for Pathya 2 ; in
that he says the offering verse for Pathya, therefore does yonder (sun)
arise in the east and set in the west, for it follows Pathya. He says the
offering verse for Agni 3 ; in that he says the offering verse for Agni, there-
fore from the south the plants come first ripe, for the plants are connected
with Agni. He says the offering verse for Soma4; in that he says the
1 Cf. £B. i 1.1. 4: satyam eva dev& anrtam
manufydh,
9 The point is that he is to add in his addresses
the word vkaktana to the proper name
or (according to Ap$S. x. 12. 7, 8) canasita
in the case of a Brahman. The passage is
borrowed in GB. vii. 28.
1 So Sayana ; the compound can be reduced
into satyd uttord, the rest of his speech is
made true by using vicakfana. For the
superiority of sight to hearing cf. TB. i.
1. 4. 2 ; <?B. i. 8. 1. 27 ; below AB. ii. 40.
i.7. l AB. i. 7-11 contains the introductory
sacrifice as in KB. vii. 5-9 ; for the ritual
see AQS. iv. 8. 1-8 ; 9£S. v. 5. 1-7 ; Caland
and Henry, L'Agnittoma, pp. 28, 29. For
M 2 and 8 cf. KB. vii. 5, 6, 8 ; for § 8
TS. vi. 1. 5. 1 ; MS. iii. 7. 1 ; £B. iii. 2. 8.
1 teq. ; Levi, La doctrine du sacrifice, pp. 49,
50.
2 BV. x. 68. 15 and 16 are the verses used at
the sacrifice.
9 RV. i. 189. 1 ; x. 2. 8. The use of dyanti sug-
gests rice brought north from S. India.
« RV. i. 91. 1 and 4.
i. 7 — ] The Soma Saci*ifice [112
offering verse for Soma therefore westward flow many rivers, for the waters
are connected with Soma. He says the offering verse for Savitr5 ; in that
he says the offering verse for Savitr, therefore on the north-west he that
blows blows most, for he blows instigated by Savitr. For Aditi 8 last he
says the offering verse ; in that he says the offering verse for Aditi last,
therefore yonder (sky) wets this (earth) with rain and snuffs it up. For
five deities does he say the offering verses ; the sacrifice is fivefold ; all
the regions are in order, the sacrifice also is in order, for that people is (all)
in order, where there is a Hotr knowing thus.
i. 8 (ii. 2). He who desires brilliance and splendour should turn towards
the east with the libations of the fore-offerings; the eastern quarter is
brilliance and splendour; brilliant and resplendent does he become who
knowing thus goes to the east. He who desires proper food should
turn towards the south with the libations of the fore-offerings; Agni
is eater of food and lord of food ; he becomes an eater of food, a lord
of food, with his offspring he attains proper food who knowing thus
turns to the south. He who desires cattle should turn west with the
libations of the fore-offerings ; the waters are cattle ; he becomes possessed
of cattle who knowing thus turns west. He who desires the drinking
of Soma should turn north with the libations of the fore-offerings; Soma
the king is in the north ; he obtains the drinking of Soma who knowing
thus turns north; the upward region is heavenly; in all the quarters
he prospers. These worlds are turned towards one another 1 ; turned towards
him these worlds shine for prosperity for him who knows thus. For Pathya
he says the offering verse ; in that he says the offering verse for Pathya,
verily thus afr the beginning of the sacrifice he gathers speech together.
Agni and Soma are expiration and inspiration, Savitr (serves) for instiga-
tion, Aditi for support. Verily for Pathya he says the offering verse ; in that
he says the offering verse for Pathya, verily thus with speech he leads the
sacrifice to the path. Agni and Soma are the eyes; Savitr (serves) for
instigation, Aditi for support. By the eye the gods discerned the sacri-
fice; by the eye that is discerned which cannot be discerned; therefore
even after wandering in confusion, when a man perceives with the eye
immediately,2 then he discerns indeed. In that the gods discerned the
sacrifice, in this (earth) they discerned, in it they gathered together ; from 3
it is the sacrifice extended, from it is it performed, from it is it gathered
• RV. x. 82. 7 and 9. which agrees generally with ken&pi yatna-
8 RV. x. 68. 10 and the verse mahim u su, AV. vifesena.
vii. 6. 2. * Sayana has the loc. as the explanation ; so
1 The sense is uncertain ; Sayana has svocita- Haug, but abl. or dat. alone can be
bfwgaprada, Haug ' linked together '. meant.
2 Anufihyd is rendered ' successively ' by Haug,
113] The Introductory Sacrifice [ — i. 10
together, for Aditi is this (earth). Thus he says the offering verse for Aditi
last ; in that he says the offering verse for Aditi last, it is for the discern-
ment of the sacrifice, for the revealing of the world of heaven.
i. 9 (ii. 8). ' The subjects of the gods should be brought into order/ they
say ; ' as they are brought into order, the subjects of men come into order.'
All the subjects come into order, the sacrifice comes into order also, (all) is
in order for that people where there is a Hotr knowing thus. He recites,1
1 Prosperity to us in the ways, in the deserts,
Prosperity in the waters, in the abode which hath the light,
Prosperity to us in the wombs that bear children,
Prosperity for wealth do ye, 0 Maruts, bestow/
The Maruts are the subjects of the gods ; verily thus at the beginning of
the sacrifice he brings them into order. ' With all the metres should he say
the offering verse/ they say ; having sacrificed with all the metres, the gods
conquered the world of heaven ; verily thus the sacrificer having sacrificed
with all the metres conquers the world of heaven. ' Prosperity to us in the
ways, in the deserts ' and * The highest safety in the way ' are the Tristubh
verses for Pathya Svasti.2 ' O Agni, lead us by a fair path to wealth ' and
' We have come to the path of the gods ' are the Tristubh verses for Agni.3
* Thou, O Soma, skilled in thought ' and ' Thine abodes in the sky, on the
earth ' are the Tristubh verses for Soma.4 * The god of all, the lord of the
good ' and ' Who all these beings ' are the Gayatri verses for Savitr.6 ' The
good protector, the earth, sky unequalled ' and ' The great one, the mother
of those of good vows ' are the Jagatl verses for Aditi.6 These are all the
metres, Gayatri, Tristubh, and Jagatl, the others are dependent (on them),
for these are used most prominently in the sacrifice. By means of these
metres the sacrificer has sacrificed with all metres, who knows thus.
i. 10 (ii. 4). The invitatory and offering verses of this oblation contain the
words * ' forward ', c lead ', c path ', and c prosperity ' ; having sacrificed with
them the gods won the world of heaven; verily thus also the sacrificer
having sacrificed with them wins the world of heaven. In them there
is the line, ' Prosperity for wealth do ye, O Maruts, bestow ' ; the Maruts,
as subjects of the gods,8 occupy the atmosphere ; whoever without notifica-
tion to them goes to the world of heaven they are likely to obstruct him or to
crush him. In that he says, 'Prosperity for wealth do ye, O Maruts,
bestow/ hd announces the sacrificer to the Maruts the subjects of the gods ;
* RV. x. 68. 15. • RV. x. 68. 10 and AV. yii. 6. 2.
1 RV. x. 68. 15 and 16. i. 10. 1 The word nttr oocura only in the form
* RV. i. 189. 1 and x. 2. 8. naya, but the way of denoting roots yariea
« RV. i. 91. 1 and 4. greatly in AB. and KB. ; cf. p. 80.
* RV. ▼. 82. 7 and 9. • Cf. KB. vii. 8 ; TS. vi. 1. 5. 8.
15 [h.o.s. tfl]
i. 10—]
The Soma Sacrifice
[114
the Maruts, the subjects of the gods, do not obstruct him as he goes to the
world of heaven, nor do they crush him. Prosperously they speed him to the
world of heaven who knows thus. The invitatory and offering verses of the
oblation for Svistakrt should be the two Viraj 8 verses of thirty-three syllables,
* May Agni here be above the other Agnis ' and ' The Agni who guardeth
from the foe'. Having sacrificed with the two Viraj verses, the gods won the
world of heaven ; verily thus also the sacrificer having sacrificed with two
Viraj verses wins the world of heaven. They are of thirty-three syllables ;
the gods are thirty-three, eight Vasus, eleven Budras, twelve Adityas,
Prajapati, and the vasat call. Thus at the very beginning of the sacrifice
he makes the deities sharers in the syllables; verily thus syllable by
syllable he delights a deity; verily thus by a vessel for the gods he
gladdens the deities.
i. 11 (ii. 5). 'The introductory (sacrifice) should be performed with the
fore-offerings but without the after-offerings ' they say ; l c in that there are
after-offerings in the introductory (sacrifice), there is deficiency as it were,
and delay as it were.1 That is not to be regarded. It should be performed
with the fore-offerings and also with the after-offerings ; 2 the fore-offerings
are the breaths, the after-offerings offspring ; if he were to omit the fore-
offerings he would omit the breaths of the sacrificer ; if he were to omit the
after-offerings, he would omit the offspring of the sacrificer; therefore should
it be performed with the fore-offerings and also with the after-offerings.
He should not perform the joint sacrifices for the wives (with the gods),
nor should he offer with the concluding Vajus. By so much is the sacrifice
incomplete. He should preserve the scrapings of the introductory (sacrifice)
and mingle them with the concluding (sacrifice), for the continuity of the
sacrifice, to prevent a breach in the sacrifice. Or rather in the pot in which
he throws the introductory (sacrifice) into that he should throw the con-
cluding (sacrifice). By so much the sacrifice becomes continuous and without
a breach. • Thereby they prosper in yonder world, not in this/ they say, ' in
that it is introductory (advancing) ; as introductory they offer, as intro-
ductory they proceed ; verily the sacrificers advance away from this world.'
In ignorance verily they say thus. He should intertwine the invitatory
and the offering verses ; the invitatory verses of the introductory (sacrifice)
he should make the offering verses of the concluding (sacrifice) ; the invita-
tory verses of the concluding (sacrifice) he should make the offering verses
of the introductory (sacrifice). Thus he intertwines for success in both
worlds, for support in both worlds; in both worlds is he successful, in
* RV. vii. 1. 14 and 15.
1 For this discussion see TS. vi. 1. 5. 8.
1 For the former see A£S. i. 5. 6 aeq. ; £<?& i.
6. 16 8tq. ; for the latter A$S. i. 8. 7 ; 9$S.
i. 12. 18 «?.
115] The Buying of the Soma [ — i. 1 3
both worlds he finds support. He finds support who knows thus. There
is a pap for Aditi at the introductory, and one for Aditi at the concluding
(sacrifice), for the support of the sacrifice, for the tying of the knots of the
sacrifice, to prevent the slipping of the sacrifice. Just as then, he used to
say, one ties the knots at both ends of a rope to prevent slipping, so at
both ends of the sacrifice he ties knots to prevent slipping, in that there is
a pap for Aditi at the introductory and also one for Aditi at the concluding
sacrifice. With Pathya Svasti hence they advance, in Pathya Svasti they
end ; prosperously hence they advance, prosperously they end.
ADHYAYA III
The Buying of the Soma
i. 12 (iii. 1). In1 the eastern quarter the gods bought Soma the king;
therefore in the eastern quarter is he bought. Him from the thirteenth
month they bought; therefore the thirteenth month is not known; the
Soma seller is not known, for the Soma seller is evil. The strengths and
powers of him when bought and going towards men went away to the
quarters; them they sought to win with one verse; they could not win
them ; them with two, with three, with four, with five, with six, with seven
they could not win ; with eight they won, with eight they obtained ; that
is why eight has its name. Whatever he desires he attains who knows
thus. Therefore in these rites eight (verses) each are repeated, to win
powers and strengths.
i. 13 (iii. 2). ' For Soma when bought and being brought forward, do thou
say the invitatory verse ' the Adhvaryu says. ' From good to better do
thou come forward ' he says ; * this world is good ; than it yonder world
is better ; verily thus he causes the sacrifice? to go to the world of heaven.
'Let Brhaspati be thy harbinger' (he says); Brhaspati is the holy power;
verily thus he makes the holy power precede him ; what has the holy power
come to no harm. ' Do thou stay on the chosen spot of earth ' (he says). The
chosen spot of earth is the place of sacrifice to the gods ; verily thus he settles
him on the chosen spot of earth. ( Do thou drive afar the foes, with all
powers ' (he says) ; verily thus he drives away the evil rival who hates him,
and brings him low. ' O Soma, thy wondrous ' this triplet to Soma* in Gayatri
1 AB. i. 12-14, like KB. yii. 10, treats briefly form as here in the Yajua recension is also
of the ceremony of carrying forward the found at AY. vii. 8. 1 with the bad
Soma when bought. For the ritual see variants dthemdm <uy& fdtrum and sdrva-
A9S. iv. 4. 1-8 ; 99s. v. 6. 1-8 ; Caland rforam. For $ 1 cf. KB. vii. 10.
and Henry, L'AgnUtoma, pp. 50, 51. * BY. i. 91. 9-11.
i. 18. 1 This verse which is found in the same
L 18 — ] The Soma Sacrifice [116
he recites when Soma the king is being brought forward ; verily thus with
his own deity, his own metre he makes him successful. ' All rejoice in the
glory that hath come ' he recites ; 3 Soma the king is glory ; every one
rejoices in his being bought, both he who is to gain something in the
sacrifice and he who is not. 'The comrades in the comrade strong in
the assembly, (he says); Soma the king is the comrade, strong in the
assembly, of the Brahmans. 'Saving from sin' (he says); he indeed is
a saviour from sin. He who is successful, he who attains pre-eminence,
becomes sinful ; therefore they say,4 ( Do not recite, do not proceed ; let
them not have sin to requite/ ' Winner of nourishment ' (he says) ; nourish-
ment is food ; nourishment is the sacrificial fee ; thereby he wins it ; verily
thus he makes him a winner of food. ' Ready is he for manly force'
(he says) ; manly force is power and strength ; manly force is not lost by
him up to old age who knows thus. c The god hath come ' (he says *), for
he has come now ; ' With the seasons may he prosper the dwelling ' (he says).
The seasons are the royal brothers of Soma the king, as of a man ; verily
thus with that he causes him to come. ' May Savitr bestow upon us fair
progeny and sap ' this benediction he invokes. c May he quicken us with
nights and days ' (he says) ; the days are days, the nights are nights ; verily
then for him with the days and the nights he invokes this benediction.
' Wealth with offspring may he accord to us ' this benediction he invokes.
' Thine abodes which they worship with oblation ' he recites ; 6 ' All these of
thine be encompassing the sacrifice ; conferring wealth, accomplishing with
good heroes ' (he says) ; verily thus he says ' Be thou a conf errer of cattle
on us and an accomplisher.' ' Slayer of heroes, O Soma, go forward to the
doors' (he says); the doors are the house; the house of the sacrificer is
afraid of Soma the king as he advances ; in that he recites this (verse),
verily thus he calms him ; he calmed injures not his offspring or cattle.
'This prayer of thy suppliant, O god', with (this verse) to Varuna he
concludes; so long as he is tied up, Varuna is his deity, so long as he
proceeds to the closed places; verily thus with his own deity, his own
metre, he makes him successful ' Of thy suppliant, O god ' (he says 7) ; he
who sacrifices is a suppliant. 'Insight and skill, O Varuna, do thou
quicken ' (he says) ; verily thus he says, * Do thou, O Varuna, quicken
strength and knowledge.' 'Let us mount that ship fair crossing by
* BV. x. 71. 10. great prosperity danger of sin is near at
4 The version of S&yana takes m&prac&ih as hand.
addressed to the Adhvaryu and yMayan * Agon is taken as past by the Br&hmana,
as pr&pnuvatUak, but this seems unduly to though Sayana renders it as imperative,
minimize yOtayan. The idea is that in too The verse is BY. iv. 58. 7.
• BV. i. 91. 19. » BV. viii. 42. 8.
117] The Buying of the Soma [ — i. 14
which we may pass over all evils ' (he says) ; the ship fair crossing is the
sacrifice ; the ship fair crossing is the black antelope skin ; the ship fair
crossing is speech; verily thus having mounted upon speech with it he
crosses over to the world of heaven. These he recites eight in number,
perfect in form ; that in the sacrifice is perfect which is perfect in form,
that rite which as it is performed the verse describes. Of them he recites
the first thrice, the last thrice ; they make up twelve ; the year has twelve
months ; Prajapati is the year ; verily with those whose abode is Prajapati
he prospers who knows thus. Thrice he recites the first, thrice the last ;
verily thus he ties the ends of the sacrifice, for firmness, for might, to
prevent slipping.8
i. 14 (iii. 3). One of the two oxen should be yoked,1 the other unloosened ;
then they should take down the king ; if they were to take down when both
were unloosed, they would make the king have the fathers as his deity;
if when yoked, lack of peace and rest would come on offspring ; offspring
would scatter. The ox which is unyoked is the symbol of offspring who
sit in the house ; the yoked one is that of those on a journey. Those who
take down when one is yoked and one unyoked, produce both peace and
rest. The gods and the Asuras strove for these worlds ; they contended for
this eastern quarter ; the Asuras conquered them thence ; they contended for
the southern quarter ; the Asuras conquered them thence ; they contended
for the western quarter; the Asuras conquered them thence; they con-
tended for the northern quarter ; the Asuras conquered them thence. They
contended for the north-eastern quarter ; they were not conquered thence.
This is the unconquered quarter ; therefore in this quarter one should strive
or cause striving ; s for he has power to dispose of debts. The gods said,
1 Through our lack of a king they conquer us ; let us make a king.' ' Be it
so ' (they said). They made Soma king ; with Soma as king they conquered
all the quarters. He who sacrifices has Soma as king. While (the cart)
stands facing east, they place on (the Soma); thereby he conquers the
eastern quarter ; him they carry round to the south ; thereby he conquers
the southern quarter; him they turn round to the west; thereby he
conquers the western quarter ; him they take down from (the cart) facing
north ; thereby he conquers the northern quarter. By Soma the king he
conquers all the quarters who knows thus.
• Cf. TS. ii. 6. 7. 1. See Caland and Heniy, VAgnifUma,
1 Cf. TS. vi. 2. 1. 1 ; MS. iii. 7. 9 ; £B. iii 4. p. 54.
1. 4 disagrees with TS., MS., and AB. ' The sense of ya* is probably no more definite
than this.
i. 16 — ] The Soma Sacrifice [118
The Guest deception of Soma
i. 15 (iii. 4). The 1 oblation of the guest reception is offered, when Soma
the king has come ; Soma the king comes to the house of the sacrificer ; to
him this oblation of the guest reception is offered ; that is why the guest
reception has its name. It is offered on nine potsherds; the breaths are
nine ; (it serves) to arrange the breaths, to recognize the breaths. It is for
Visnu ; the sacrifice is Visnu; verily thus with his own deity, his own metre,
he makes him successful. All the metres and the Prsthas follow Soma the
king when bought. As many as follow Soma the king, to all these is the
guest reception performed. They kindle the fire, when Soma the king has
come. Just as in the world when a human king has come, or another
deserving person, they slay an ox or a cow that miscarries ; so for him they
slay in that they kindle the fire, for Agni is the victim of the gods.
i. 16 (iii. 5). ' Recite for Agni being kindled ' the Adhvaryu says ; ' To
thee, O god Savitr/ (this verse) to Savitr he recites. They say ' Since it is
for Agni being kindled that he recites by order, then why does he recite
(a verse1) to Savitr?' Savitr is lord of instigations; verily thus on the
instigation of Savitr they kindle him; therefore he recites (a verse) to
Savitr. ' May the two great ones, sky and earth, for us,' (this verse) to sky
and earth * he recites ; they say, ' Since it is for Agni being kindled that he
recites by order, then why does he recite (this verse) to sky and earth ? '
By means of sky and earth him when born the gods grasped ; by these two
even to-day is he grasped ; therefore he recites (this verse) to sky and earth.
( Thee, O Agni, from the lotus ' this triad in Gayatri to Agni3 he recites when
the fire is being kindled ; verily thus with his own deity, his own metre he
makes him successful. ' Atharvan kindled forth ' is perfect in form ; that
in the sacrifice is perfect which is perfect in form, that rite which as it is
performed the verse describes. If he is not born, if he is long in being
born, then should be repeated Gayatri verses,4 Raksas slaying, namely,
' O Agni strike down the foe ' for the smiting away of the Raksases. The
Raksases seize them when he is not born and is long in being born. If he
is born when one only has been recited, or when two, then he should recite
an appropriate (verse 6) containing (the word) ' born ', ' Let men say ' for him
when born. That which in the sacrifice is appropriate is perfect. ' Whom
with the hand like a quoit ' (he says 6), for with the hands they kindle him.
1 AB. i. 15-18 describe the guest reception vi. 8. 5. 8 ; for % 2 KB. yiii. 1.
of Soma ; ot KB. yiii. 1 and 2. For the * BY. it. 66. 1.
ritual see A<?S. iv. 5 ; <?<?S. v. 7. For ' RV. vi. 16. 18-16.
§ 2 of. TS. vi. 2. 1. 2. See also Caland * BY. x. 168.
and Henry, L'Agniftoma, pp. 68, 57-60. • RV. i. 74. 8.
i. 16. » BY. i. 24. 8. For |{ 1 and 20 cf. TS. • BY. vi. 16. 40.
119]
Guest
[ — i. 16
' The child born ' (he says) ; Agni is a first-born child as it were ; ' Like (it)
they bear, Agni of the folk, good sacrificer ' (he says) ; om is for them what na
is for the gods. ' Forward bear the god to the feast for the gods, best winner
of wealth' is the appropriate (verse 7) for him when being taken forward ; that
which in the sacrifice is appropriate is perfect. ' Let him seat himself in
his own place of birth ' (he says) ; he is his own place of birth in that Agni
is Agni's. * Born in the all-knower ' (he says 8) ; one is born, one is the
all-knower. * Quicken the dear guest ' (he says) ; he is his dear guest in
that Agni is Agni's. ' On a smooth (place) the lord of the house ' (he says) ;
verily thus he places him in health. ' By Agni is Agni kindled, the sage,
the lord of the house, the youthful, bearer of the oblation, with the ladle in
his mouth ' is the appropriate (verse 9) ; that which in the sacrifice is appro-
priate is perfect. ' For thou, O Agni, by Agni, sage by the sage, good by
the good ' (he says 10) ; one is a sage, the other a sage ; one is good, the other
good. ' Friend with friend thou art enkindled ' (he says) ; he is his own
friend in that Agni is Agni's. 'Him they make bright, the skilled, the
victor in contests, the mighty one in his own dwellings ' (he says n) ; he is
his own house in that Agni is Agni's. l With the sacrifice the sacrifice the
gods sacrificed ', with the last 1S he concludes ; with the sacrifice the gods
sacrificed the sacrifice in that with Agni they sacrificed to Agni ; they went
to the world of heaven. ' These laws were first ; these greatnesses resort to
the sky, where are the ancient Sadhya gods ' (he says 12) ; the Sadhya gods
are the metres ; they first sacrificed to Agni with Agni ; they went to the
world of heaven. The Adityas and the Angirases were here; they first
sacrificed with Agni to Agni; they went to the world of heaven; the
libation to Agni is a heavenly libation. Even if he who sacrifices is not
a Brahmana13 or is wrongly spoken of, nevertheless his libation goes to the
gods and is not united with evil ; his libation goes to the gods, and is not
united with evil, who knows thus. These thirteen he recites perfect in
form; that in the sacrifice is perfect which is perfect in form, that rite
which as it is performed the verse describes. Of these he recites the first
thrice, the last thrice. They make up seventeen ; Prajapati is seventeenfold,
* RV. vi. 16. 41.
8 RV. vi. 16. 42.
• RV. i. 12. 6.
i° RV. viii. 48. 14.
u RV. viii. 84. 8.
18 RV. I 164. 60 ; see A£S. ii. 16. 7, 8 ; cf.
$9& v. 15. 5.
19 Sayana gives two views of abrdhmana, either
as one who is not instigated by a Br&h-
mana or one who is declared to be a non-
Brahman as explained by fatatapa in his
Smrti. On the whole the use is probably
in each ease the same, ' one who is said
to be not a Brahman ', a non-Brahman
(opposed to subralmana, Wackernagel,
Altind. Oram. ii. i. 261) or durukta. The
alternative is to take ukta as ( instigated ',
1 directed by ' one who is not a Brahman
or is ill-spoken of. See AB. ii. 17. Levi
(La doctrine du tacvifice, p. 128) has ' on
sacrifice sans l'avis d'un brahmane ou si
on est diffiameV which is difficult.
i. 16 — ] The Soma Sacrifice [120
the months are twelve, the seasons five ; so great is the year; Praj&pati is
the year ; verily thus with these which have their abode in Prajapati he
prospers who knows thua He recites the first thrice, the last thrice ; verily
thus he ties the ends of the sacrifice, for steadiness, for might, to prevent
slipping.
i. 17 (iii. 6). ( With the kindling-stick honour Agni' and 'Swell up; be
there gathered for thee' are the invitatory verses1 of the two butter
portions, referring to the guest reception and perfect in form ; that in the
sacrifice is perfect which is perfect in form, that rite which as it is being
performed the verse describes. (The verse) to Agni contains (the word)
' guest ', not that to Soma ; if (the verse) to Soma contained (the word)
' guest ', it would clearly * be (the verse to be used) ; but it does contain
(the word) 'guest' as it contains (the word) * made fat'; when they serve
him with food, then does he become fat. For them he says as offering
verses 3 ' Delighting \ ' Over this Yisnu strode ' and ' To his beloved place
may I win ' are (two verses) to Visnu.4 Having used (a verse) of three
Padas as invitatory verse, he says one of four as offering verse, there are
seven Padas ; the guest reception is the head of the sacrifice ; there are
seven breaths in the head; verily thus he places breaths in the head.
' The Hotr of the sacrifice with brilliant car ' and ' Famed far is the Agni
of Bharata' are the invitatory and offering verses of the Svistakrt,6
referring to the guest reception and perfect in form ; that in the sacrifice
is perfect which is .perfect in form, that rite which as it is being performed
the verse describes. They are Trisfcubh verses, to secure power. (The
sacrifice) ends with the sacrificial food; the gods prospered by means
of the guest reception ending with the sacrificial food ; therefore should
it be performed ending with the sacrificial food. In this case they offer
the fore-offerings, not the after-offerings. The fore-offerings and the after-
offerings are the breaths ; the fore-offerings are those breaths in the head,
the after-offerings those below. If in the case one were to offer the after-
offerings, that would be as if one were to break off those breaths and seek
to place them in the head. That would be superfluous ; these breaths,
both those and those, are united together ; 6 verily thus in that they offer
the fore-offerings, not the after-offerings, they obtain their desires in the
fore-offerings and in the after-offerings.
i RV. viii. 44. 1 and i. 91. 16. * RV. i. 22. 17 and 1 154. 5.
1 This seems here the sense of the ambiguous s RV. x. 1. 5 and vii. 8. 4.
word foftxtf, which is common in AB. in 6 Sayana takes this as a potential and as
this form. Cf. Eggeling SBE. xxrc. xxx. explaining atiriktam, but it seems neoes-
* i. e. the usual venea jufdna agnir djyasya rttu sary to use it as explaining the next
and juf&nah soma ajyagya havifo vetu, A£S. sentence, the breaths are united and so
i. 6, 29 ; 9?S. i. 8. 8 with havifo in the are in a sense one, ime . . . Aim because
first also. gestures are used.
121]
The Pravargya
[— i.19
ADHYAYA IV
The Pravwrgya.
i. 18 (iv. 1). The l sacrifice went away from the gods (saying), ' I shall
not be your food/ ' No ', replied the gods, ' Verily thou shalt be our food.'
The gods crushed it; it being taken apart was not sufficient for them.
The gods said ' It will not be sufficient for us, being taken apart ; come,
let us gather together the sacrifice.' (They replied) 'Be it so'. They
gathered it together ; having gathered it together they said to the Agvins,
' Do ye two heal it ', the Atjvins are the physicians of the gods, the
Agvins the Adhvaryus; therefore the two Adhvaryus gather together
the cauldron. Having gathered it together they say, c O Brahman, we
shall proceed with the Pravargya offering ; O Hotr, do thou recite.'
i. 19 (iv. 2). With ' The holy power born first in the east' he begins;1
Brhaspati is the holy power ; verily thus with the holy power he heals
him. ' This royal one goeth in front to the father ' (he says a) ; the royal
one is speech; verily thus he places speech in him. 'The great one
hath established the two great ones, when born' is addressed to
Brahmanaspati ; 3 Brhaspati is the holy power ; verily thus with the holy
power he heals him. ' Towards the god Savitr in the bowls ' is addressed
to Savitr ;4 Savitr is breath ; verily thus he places breath in him. With6
' Sit thou down ; thou art great ' they make him sit down. ' Whom they
anoint, the sages, as it were extending1 is (the verse6) appropriate for
the anointing; that which is appropriate in the sacrifice is perfect. ( The
bird anointed by the skill of the Asura ', ' The foe who secretly may attack
us, O Agni ', and ' Be thou well disposed to us, O Agni, at our approach '
are sets of two appropriate (verses7); that which in the sacrifice is ap-
propriate is perfect. ' Make thou thy brilliance like a broad net ', (these) are
» AB. i. 18-22 and KB. viii. 8-7 describe the
Pravargya as a necessary preliminary to
the Soma sacrifice. For the ritual see
I9S. iv. 6 and 7 ; 9<?S. v. 9 and 10 ;
B9S. ix. 1-16 ; M<?S. iv ; Ap£S. xv. $$S.
does not require it for a first sacrifice. GB.
vii. 6 borrows this. KB. viii. 3 allows it
for a first sacrifice in certain cases. £B.
xiv. 2. 2. 44, 45 ; K£S. viii. 2. 16 ; xxvi. 7.
58 forbid it in any case ; TA. v. G. 8,
however, allows it generally, and M(S.
iv. 1. 8, 4 ; Ap. in certain cases. For it
cf. Hillebrandt, ZDMG. xxxiv. 819 eeq. ;
Keith, Taittirlya Samhitd, 1. exxiii-exxv.
16 [h.o.3. 15]
For the death of the sacrifice, cf. Levi,
La doctrine du sacrifice, p. 80.
i. 19. l Given in Acv. and fankh. as not in the
Samhita; see RVKh. iii. 22 (Schefte-
lowitz, pp. 107-109); AV. iv. 1. 1 ; KB.
viii. 4. Of. Oldenberg, Prolegomena pp.
868009.
1 Also in Acv. and <?ankh.
8 Also in Acv. and 9&nkh.
4 Also in Acv. and 9&2kh.
» RV. i. 86. 9.
• RV. v. 48. 7.
' RV. x. 177. 1 ; v. 6. 4 ; iii. 18. 1 with the
next verse in each case.
U 19—]
Hie Soma Sacrifice
[122
five (verses 8) referring to the slaying of Raksases, for the smiting away
of the Raksases. ' Round thee, 0 singer, the songs \ ' In the two hast
thou placed the word of praise ', ' Pure is one of them, worthy of sacrifice
one ' and ( I saw the guardian never resting ' are four isolated (verses 9).
They make up twenty-one ; man here is twenty-onefold, ten fingers, ten
toes, and the body as the twenty-first; this twenty-onefold self he
prepares.
i. 20 (iv. 3). c They of the sounding deep have sounded at the rim ' are
nine (verses l) for Soma the purifying ; the breaths are nine ; verily thus
he places the breaths in him. ' May Vena impel those born of Pr^ni '
(he says a) ; Vena is (this breath) here ; above this here some breaths
circulate (venarUi), below others; therefore is it Vena; ' the breath being
here hath not feared (nahhek) ' (they say) ; therefore is it the navel ; that
is why the navel has its name; verily thus he places breath in him.
! Thy strainer is outspread, O lord of holy power ', ' The strainer of the
scorcher is outspread in the expanse of sky ' and ' What time the Dhisan&s
spread out the strainer9 (he says8); these breaths are connected4 with
(the word) i strained ' ; those breaths below are connected with seed, urine,
and excrement ; them verily thus he places in him.
i. 21 (iv. 4). * Thee lord of hosts we invoke ' is addressed to Brahmanas-
pati;1 Brhaspati is the holy power; verily thus with the holy power he
heals him. c Of which extending and far extending are the names ' are the
bodies of the cauldron ; * verily thus he makes him possessed of body and
form. ' The Rathantara Vasistha hath brought ' ; * Bharadvaja hath fetched
the Brhat of Agni ' (he says 3) ; verily thus he makes him possessed of
the Brnat and the Rathantara. ( I saw thee deep in thought ' (he says 4) ;
it contains (the word) ' offspring ' and is addressed to Prajapati ; verily thus
he confers offspring upon him. 'What offering will win your favour,
O A$vins ' are nine (verses 5) in different metres ; that is the entrails of the
sacrifice; the entrails are mixed as it were, some smaller some thicker;
therefore are they in different metres. With these Eaksivant went to
• RV. iv. 4. 1-5.
• RV. i. 10. 12 ; 88. 8 ; vi. 68. 1 ; x. 177. 8.
1 RV. ix. 78. 1. Cf. KB. viii. 6.
* RV. x. 128. 1. The explanation is purely
artificial, like n&bhsh below, which is
probably best taken as a third, not
second person. It is not to be pressed as
a piece of grammar, being an etymology ;
cf. Liebich, Pdmnt, p. 27, who, with
Sftyana (Aufrecht has na), treats n& as m&.
* RV. ix. $8. 1, 2, and given in full in Acv.
and (ankh.
4 The sense is that those breaths below being
in need of purification obtain it via these
three verses.
i. 21. * RV. ii. 28. Cf. KB. viii. 5.
• RV. x. 181. 1-8.
• RV. x. 181. 1 d ; 2 c and d.
« RV. x. 188. 1-8 ; the hymn is attributed to
Praj&vant Praj&patya, and the words here
are therefore taken even by Aufrecht as
the name of the author, but the trans,
adopted seems less unlikely*
• RV. i. 120. 1-9.
123]
The Pravcvrgya
[— I 2*
the dear home of the A$vins ; he won the highest world ; he goes to the
dear home of the A$vins, he wins the highest world who knows thus.
* Agni shineth as the forefront of the dawns ' is a hymn.0 ' O A$ vins, to the
swelling cauldron ' is appropriate ; that which in the sacrifice is appropriate
is perfect It is in Tristubh verses ; the Tristubh is strength ; verily then
he places strength in him. ' like the two pressing-stones for the one purpose
ye sing ' is a hymn 7 ; by enumerating the members in ' like the two eyes,
like the two ears, like the two nostrils ', verily thus he places the senses
in him. It is in Tristubh verses ; the Tristubh is strength ; verily thus
he places strength in him. ' I praise sky and earth for first inspiration '
is a hymn8 and 'Agni, the cauldron, the shining, for hastening on the
way ' is appropriate ; that which in the sacrifice is appropriate is perfect
It is in Jagati verses ; cattle are connected with the Jagati ; verily thus
he confers cattle upon him. * By which ye did help N. N., by which ye
did help N. N.' (he says) ; so many desires do the Apvins see in it ; them
verily thus does he place in him ; verily thus with them he makes him
successful. 'The tawny one, the chief, hath made the dawns to glow'
is (a verse 9) containing (the word) ' glow ' ; verily thus he confers glowing
upon him. * With days and with nights guard us around ', with the last
(verse 10) he concludes, ' With those unharmed and bringing good fortune,
O A<jvins ; may this Mitra and Varuna accord us ; Aditi, Sindhu, earth
and sky ' ; verily thus with these desires he makes him successful. Such
is the first section.
i. 22 (iv. 5). Then comes the second (section). ' I hail this fair milking
cow', 'Making hin, the lady of riches', 'Towards thee, O god Savitr',
* like a calf with the mothers ', * With the mothers like a calf ', ' Thy teat,
exhaustless spring of pleasure ', ' The cow hath lowed after the blinking
young one \ ' With homage approach ', ' In unison have they sat down
kneeling', 'By the ten of Vivasvant', 'Seven milk one', 'Enkindled Agni,
O Agvins', 'Enkindled Agni by the strong, the harbinger of heaven',
' This is his most evident deed ', ' The living cloud is milked of ghee and
milk ', ' Rise up, O Brahmanaspati ', ' He hath milked the swelling drink ',
'Come up with the milk, milker of cows, swiftly', 'In the passed pour
the admixture ', ' Assuredly of the Acjvins the seer ', and ' Together these
mighty waters ' are twenty-one * appropriate (verses), that which in the
• RV. v. 76.
7 RV. ii. 39 ; the expressions cited are from
tv. 5 and 6.
• RV. i. 112. Cf. for cattle and the Jagati
TS. vi. 1. 6. 2.
• RV. ix. 88. 3. Cf. KB. viii. 6.
«• RV. i. 112. 26.
i RV. i. 164. 26, 27 ; i. 24. 8 ; ix. 104. 2 ;
105. 2 ; i. 164. 49, 28 ; ix. 11. 1 ; i. 72. 5 ;
viii. 72. 8 ; 7 ; two verses only in A£S.
iv. 7. 4 ; RV. i. 62. 6 ; ix. 74. 4 ; i. 40. 1 ;
viii. 72. 16 ; in A£S. iv. 7. 4; RV. viii.
72. 13; 9. 7; 7. 22. Cf. KB. viii 7;
qqs. v. io.
i. 22 — ] The Soma Sacrifice [124
sacrifice is appropriate is perfect With9 'Up this god Savitr with the
golden ' he rises up after (the others) ; with * ' Let Brahmanaspati move
forward' he follows after; with4 'The Gandharva here guardeth his
abode ' he looks at the Ehara ; with * ' The eagle flying in the vault ' he
takes his place ; in the forenoon he uses as offering verses 6 ' The heated
cauldron reacheth you, self -offerer' and 'Both drink, O Afvins'. At
' O Agni, enjoy ' he says the second vasat, taking the place of the Svistakrt.
'The ghee the milk offered in the cows' and 'Drink of this, O Agvins'
he uses as offering verses7 in the afternoon; at 'O Agni, enjoy' he says
the second va&af, taking the place of Svistakrt. Of these three oblations
they do not take portions for the Svistakrt, Soma, the cauldron, and the
strengthening drink. In that he says the second vasat, (it is) to avoid
omitting Agni Svistakrt. ' Through all the regions, seated in the south '
the Brahman * mutters ; ' The pure cauldron among the gods over which
the call of Hail I is uttered', 'From the ocean the wave Vena sendeth
forth ', ' The drop that goeth over thejocean ', ' O friend, do thou turn
towards the friend', 'Upright to our aid', 'Upright do thou protect us
from tribulation', and 'Him indeed his worshippers' are appropriate9
(verses) ; that which in the sacrifice is appropriate is perfect. With ' O
thou of pure brilliance, around thy dwelling' he desires food.10 With
'The oblation offered, the sweet oblation, on the fire that is most full
of Indra, may we eat of thee, O divine cauldron, full of sweetness, full of
nourishment, full of strength, full of the Angirases; homage to thee;
harm me not ' he partakes of the cauldron. ' like an eagle its nest, the
seat wrought with prayer ' and ' In which the seven Vasavas ' he recites u
for him when being deposited. 'The oblation, O thou rich in oblation,
the great divine seat ' (he says la) on the day on which they are going
to remove (the cauldron). 'From the good pasture mayst thou be of
good fortune', with the last (verse18) he concludes. The cauldron is a
divine pairing ; the cauldron is the member, the two handles the testicles,
the spoon the thigh bones, the milk the seed ; this seed is poured in Agni
as the birthplace of the gods, as generation; the birthplace of the gods
is Agni ; he comes into existence from Agni as the birthplace of the gods,
from the libations; having come into existence as composed of the Re,
» RV. vi. 71. 1. 8 In A£S. iv. 7. 4.
» RV. i. 40. 8. • In A£S. iv. 7. 4 ; RV. x. 128. 2, 8 ; iv. 1. 8 ;
« RV. ix. 88. 4. i. 86. 18, 14 ; viii. 69. 17.
■ RV. ix. 86. 11. m RV. iii. 2. 6.
• Only in A08. iv. 7. 4 (of. AV. vii. 78. 6) and u rv. ix. 71. 6 and A^S. iv. 7. 4.
RV. i. 46. 16. ii RV. ix. 88. 6.
* Only in A£S. iv. 7. 4 (of. AV. vii. 78. 4) and it rv. i. 164. 40.
RV. viii. 6. H.
125]
The Upasads
[ — i. 23
the Yajus, and the Saman, and of the Veda, and of the holy power, and
as immortal, he attains to the deities who knows thus and who knowing
thus sacrifices with this sacrificial rite.
The Upasads.
i. 28 (iv. 6). The 1 gods and the Asuras strove for these worlds ; the
Asuras made these worlds as citadels, just as those who are more mighty and
forceful. They made this (earth) an iron (citadel), the atmosphere one of
silver, and the sky one of gold ; thus they made these worlds as citadels.
The gods said, ' The Asuras have made these worlds as citadels, let us make
these worlds as citadels in opposition/ ' Be it so ' (they replied). They made
out of this (earth) as a counterpoise the Sadas, the Agnidh's altar from
the atmosphere, the two oblation holders from the sky. Thus they made
these worlds as citadels in opposition. The gods said, ' Let us have recourse
to the Upasads ; by siege (Upasad) they conquer a great citadel/ * Be it so '
(they replied). With the first Upasad which they performed they repelled
them from this world; with the second from the atmosphere, with the
third from the sky. Thus from these worlds they repelled them.4 The
Asuras, repelled from these worlds, had recourse to the seasons. The
gods said, * Let us have recourse to the Upasads/ ' Be it so ' (they replied).
These three Upasads they performed one by one twice each ; they made
up six ; the seasons are six ; them they repelled from the seasons ; they,
repelled from the seasons, the Asuras, had recourse to the months. The
gods said, ' Let us have recourse to the Upasads/ ( Be it so ' (they replied).
These Upasads being six they performed one by one twice each ; they made
up twelve ; the months are twelve ; them they repelled from the months.
The Asuras, repelled from the months, had recourse to the half-months.
The gods said, 'Let us have recourse to the half -months/ 'Be it so'
(they replied). These Upasads being twelve they performed one by one
twice each ; they made up twenty-four ; the half-months are twenty-four
them they repelled from the half-months. The Asuras, repelled from
the half-months, had recourse to day and night. The gods said, ' Let us
have recourse to the two Upasads/ ' Be it so ' (they replied). With the
Upasad which they performed on the forenoon they repelled them from
the day, by that on the afternoon, from the night ; thus from both they
excluded them. Therefore one should proceed with the first Upasad early
» AB. i 28-26 and KB. viii. 8 and 9 deal with
the Upasads ; cf. TS. vi. 2. 8. 1 ; £B. iii. 4.
4. 8. For the ritual see A£S. iv. 8 ; 9£S.
v. 11 ; Caland and Henry, VAgnittoma,
pp. 67-70. For the varying number of
Upasads cf. A£S. iv. 8. 18 ; TS. vi. 2. 5. 1.
i. 23 — ] The Soma Sacrifice [126
in the forenoon, with the second early in the afternoon. So much only
of space does he leave to his enemy.
i. 24 (iv. 7). The Upasads are called victories ; by them the gods won an
unrivalled victory; an unrivalled victory does he win who thus knows.
The victory which the gods won over these worlds, the seasons, the months,
the half-months, the day and night, that victory he wins who knows
thus.
The 1 gods were afraid, ' Through our disagreement the Asuras will
wax great here.' Having gone apart they took council ; Agni went out
with the Varus, Indra with the Budras, Varuna with the Adityas,
Brhaspati with the All -gods. Having thus gone apart they took council ;
they said, * Come, our dearest bodies let us- deposit in the house of king
Varuna ; with them may he not be united who shall transgress this, who
shall seek to cause trouble.' 'Be it so' (they replied). They deposited
their bodies in the house of king Varuna; that became their bodily
covenant ; that is why the bodily covenant (Tanunaptra) has its name.
Therefore they say, 'One should not show treachery to one united by
the bodily covenant.' Therefore the Asuras do not wax great here.
i. 25 (iv. 8). The guest reception is the head of the sacrifice, the Upasads
the neck ; they are performed on the same strew, for the head and the
neck are the same. In the Upasads the gods fashioned an arrow ; of it the
point was Agni, the socket Soma ; the shaft Visnu, the feathers Varuna.1
It they discharged, using the butter as a bow ; with it they kept piercing
the citadels ; therefore these have butter as the oblation. At the Upasads
he has first recourse to four teats for the fast milk, for the arrow is com-
posed of four elements, point, socket, shaft, and feathers ; three teats he
has recourse to for the fast milk in the Upasads, for the arrow is composed
of. three elements, point, socket, and shaft ; two teats he has recourse to for
the fast milk in the Upasads, for the arrow is composed of two elements,
the socket and the shaft only; one teat he has recourse to for the fast
milk in the Upasads, for it is called the one thing * arrow ', by one is
strength exercised. These worlds are broader above and narrower below ;
he performs the Upasads from the top downwards, for the conquering of
these worlds. ' To the generous to be adored ', ' This kindling stick of mine,
O Agni, this waiting upon thee do thou accept1 are sets of three kindling
1 For this rite see A$S. iv. 6. 8 ; £$S. v. 7. 1, La doctrine du sacrifice, p. 78.
2 ; L£S. v. 6. 6 ; K£S. viii. 1. 28-26. Cf. i. 25. » Ct TS. vi. 2. 8. 1 ; £B. iii. 4. 4. 14 ; and
TS. i. 2. 10. 2 ; vi. 2. 2. 1 ; MS. iii. 7. 10; for § 4 KB. viii. 9 ; TS. vi. 2. 5. 2. For
GB. vii. 2 ; £B. iii. 4. 2. 9 ; Caland and the parts of the arrow of. Vedic Index i. 8 ;
Henry, VAgnietoma, pp. 61, 62. The $B. Eggeling, SBE. xxvi. 108, n. 2, who takes
assigns the Rudras to Soma. Cf Le>i, faJya as * barb ' ; Muir, OST. v. 881, 888.
127]
The Upasads
[ — i. 26
verses," perfect in form ; that in the sacrifice is perfect which is perfect in
form, that rite which as it is being performed the verse describes. He
should use (verses3) containing (the word) ' slay', as invitatory and offering
verses, ' Let Agni slay the foes,' c Who is dread, as it were, a slayer with
darts/ 'Thou, O Soma, art very lord,' ( Bestowing prosperity, slayer of
disease,' ( Over this Visnu strode,' ' Three steps he strode apart,' these are
they. He sacrifices in the afternoon with (the verses) inverted. With
these in the Upasads the gods kept slaying and destroying the citadels.
They should be of the same metre, not of different metres; if he were
to make them of different metres, he would cause swelling on the neck ;
he would produce boils; therefore should they be made of the same
metre, not of different metres. Now as to this Upavi J&napruteya
used to say, that is in his explanation of the Upasads, ' In that 4 the face
of even an ugly Qrotriya is seen as joyous as it were and as singing, (it is)
because the Upasads have butter as the oblation, and (it is) a face placed on
the neck ' ; therefore was he wont to say this.
i. 26 (iv. 9). The1 fore-offerings and the after-offerings are divine armour ;
(this rite) is without fore-offerings and after-offerings, to sharpen the arrow
and to prevent rending. Having once stepped over he makes (him) proclaim,
to master the sacrifice and to prevent its departure. They say, ' A cruel
thing do they in the neighbourhood of Soma the king,2 in that they offer the
'ghee in his neighbourhood, for by ghee as a thunderbolt Indra slew Yrtra,'
in that they make the king to swell, (saying) ' May every shoot of thine,
O god Soma, swell for Indra who obtaineth the chief share ; may Indra
swell for thee ; do thou swell for Indra ; make us as comrades to swell ;
with gain, with insight, prosperously may I attain the conclusion in the
pressing of thee, O God Soma ' ; verily thus they make whole whatever
cruel as it were they do in his neighbourhood ; moreover they cause him to
grow. Soma the king is the embryo of sky and earth ; in that, (saying)
' Sought by sacrifice is wealth, sought are good things, for strength, for
prosperity; holy order to the speakers of holy order; homage to sky,
• RV. vii. 15. 1-7 and ii. 6. 1-7.
■ BV. vi. 16. 84, 89 ; i. 91. 5, 12 ; i. 22. 17, 8.
4 The sense is uncertain, as, if iff in rebhadvety
is taken as ending the quotation, then
the sentence is hard to construe, unless
it is made to mean ' From whatever (side)
the face is seen ', which is harsh. On the
other hand yasm&t . . . hi contrast well
and the omission of Hi as in AB. iii. 8. 4
is not difficult. Yet tatm&t points to a
reason given by the text, not by Upftvi.
Weber takes it as ' In the Brahmana is
to be found the reason that, &c. \ For
Brahmana in this sense of. £B. iv. 1. 5.
14 ; iii. 2. 4. 1. The sage is called Aupavi
in £B. v. 1. 1. 5, 7. janitoh must be active,
not pass., as Delbruok, AUind. Syni. p. 480.
The chief point of this chapter is the
Nihnavana, for which see A£S. iv. 5. 7 ;
9$S. v. 8. 5 ; Caland and Henry, L'Agni-
ttoma, pp. 68, 64. The Mantras occur in
TS. i. 2. 11 and its parallels. For deva-
varmd cf. TS. ii. 6. 1. 5.
Cf. TS. vi. 2. 2. 4.
i. 26 — ]
The Soma Sacrifice
[128
homage to earth!' they make (their amends) on the strew,3 verily thus
they pay homage to sky and earth ; moreover they cause them to grow.
ADHYAYA V
The Bringing forward of the Soma and the Fire.
i. 27 (v. 1). Soma 1 the king was among the Gandharvas ; the gods and
the seers meditated on him, ' How shall Soma the king come hither to us V
Speech said, ' The Gandharvas love women ; with me as a woman do ye
barter it.' ' No/ replied the gods, ' how could we be without you ? ' She
replied, 'Still do ye buy; when ye will have need of me,1 then shall
I return to you.' 'Be it so' (they replied). With her as a great naked
one they bought Soma the king. In imitation of her they bring up a young
immaculate cow to buy Soma ; with her they buy Soma the king. Her he may
repurchase again, for (speech) went back to them. Therefore one should speak
inaudibly when Soma the king had been bought, for then speech is among
the Gandharvas ; when the fire is again brought forward, she returns again.
i. 28 (v. 2). ' Recite for Agni as he is being brought forward,' the
Adhvaryu says.
' Forth the god with the thought divine,
Do ye bear the all-knower,
May he bear our libations daily,'
this Gayatri verse1 should he recite for a Brahman; the Brahmin is
connected with the Gayatri; the Gayatri is brilliance and splendour;
verily thus with brilliance and with splendour he makes him prosper.
'To him the mighty, meet for assembly, the strengthening hymn,' this
Tristubh he should recite for a Rajanya; the Bajanya is connected with the
Tristubh; the Tristubh is force, power, and strength; verily thus with
force, power, and strength he makes him prosper. 'Ever uttering they
have brought forward to the one worthy of praise' (he says); verily,
thus he makes him attain pre-eminence over his own people. c Let him bear
nihnavaU is clearly wrong : nihnuvaU must
be read as pointed out by Aufreeht (AB.
p. 429) ; but nihnave in 'AB. vii. 17 is
supported by nihnavanU in AfS. iv. 5. 7 ;
viii. 18. 27, where, however, there is
difference of reading, tuhnuvanU occurring
in some MSS. (see Weber, Ind. Stud. ix.
221). Cf. £B. iii. 4. S. 19-21.
AB. i. 27 and 28 and KB. ix. 1 and 2 deal
with the carrying forward of the fire to
the high altar from the old Ahavanlya
which now takes the place of the Garha-
patya ; see A£S. iii. 7. 8 ; ii. 17. 8 ; $£S.
iii. 14. 8-14; Schwab, Dm alUndische
Thmopfer, pp. 80-88. For this legend cf.
TS. vi. i. 6. 6 ; 10. 4 ; <?B. iii. 2. 4. 8.
* Or possibly 'when your object shall be
(accomplished) through me ', but this is
less likely.
i.28. * RV. x. 176. 2. Cf. KB. ix. 2; 0B. iii.
5. 2. 2.
* RV. hi 64. 1.
129] The Bringing forward of the Fire [ — i. 28
us with the splendours of his home ; let Agni hear us immortal with his
divine (splendour) ; until old age on him he shines immortal, who thus
knows.' ' He here first hath been set down by the ordainers \ this Jagati
verse3 should he recite for a Vai$ya; the Vaigya is connected with the
Jagati ; cattle are connected with the Jagati ; verily thus with cattle he
makes him prosper. ' Variegated in the woods, manifested for every
people' is an appropriate (verse4); that which in the sacrifice is appro-
priate is perfect. ' Here the godly \ in this Anus^ubh 5 he utters speech ;
the Anusfcubh is speech ; verily thus in speech he utters speech. In that
he says ( Here ', verily thus speech declares ' Here am I come who afore-
time have dwelt with the Gandharvas.' ' Agni protecteth here ' (he says 6),
Agni here protects ; c As from the immortal race ' ; verily thus he confers
immortality upon him. ' Stronger than the strong the god made for life ' (he
says), for Agni is a god made] for life. ' Thee in the footstep of the
sacrificial food, on the navel of the earth' (he says7); the navel of
the high altar is the footstep of the sacrificial food. * O All-knower, we
deposit thee ' (he says), for they about to deposit him. ' O Agni, to carry
the oblation ' (he says), for he is about to carry the oblation. * O Agni of
fair face, with all the gods, sit first on the birthplace rich in wool'
(he says 8) ; verily thus he makes him sit with all the gods. ' Making
a nest, rich in ghee, for Savitr ' (he says) ; a nest as it were is made in the
sacrifice by the enclosing sticks of Pitudaru wood, bdellium, the wool
tufts, and the fragrant grasses. ' Lead the sacrifice well for the sacrificer ' (he
says) ; verily thus he establishes straight the sacrifice. * Sit, O Hotr, in
thine own place, discerning ' (he says 9) ; the Hotr of the gods is Agni ;
the navel of the high altar is his own place. * Do thou place the sacrifice in
the birthplace of good deeds ' (he says) ; the sacrifice is the sacrificer ; verily
thus for the sacrificer he invokes this benediction. ' Seeking the gods, ,do
thou sacrifice to the gods with oblation, O Agni, do thou accord great
power to the sacrificer ' (he says) ; power is breath ; verily thus he places
breath in the sacrificer. 'The Hotr in the Hotr's seat, well knowing'
(he says 10) ; the Hotr of the gods is Agni ; the navel of the high altar is his
Hotr's seat. ' Shining, resplendent, he hath sat, the well skilled ' (he says),
for he is seated here. * With vows and foresight undeceived, most bright '
(he says); Agni is the most bright of the gods. 'Bearing a thousand,
Agni, of pure tongue ' (he says) ; for this is his character of bearing
8 BV. iv. 7. 1. • KV. x. 176. 4.
* RV ir. 7 Id. 7 RV. iii. 29. 4.
5 RV. x. 176. 8. av&ksam is merely a play on 8 RV. ri. 15. 16.
trie, not a genuine form ; see Liebioh, 9 RV. iii 29. 8.
Pdnini, p. 27. Cf. AB. riii. 9 ; above, p. 72. " RV. ii. 9. 1.
17 [h.o«s. ib]
i. 28 — ] The Soma Sacrifice [130
a thousand, that him being bat one they carry apart in many directions ;
prosperity a thousandfold he obtains who knows thus* * Thou art a herald,
thou also our protector from afar/ with this last (verse n) he concludes.
'Thou, O strong one, art the leader to greater wealth; O Agni, for
ourselves, our children and offspring, be thou the guardian, resplendent
and never failing' (he says); Agni is the guardian of the gods; verily
thus does he place Agni as a guardian on all sides for himself and for the
sacrificer, when one knowing thus concludes with this (verse) ; moreover,
thus he produces prosperity for a year. Eight he recites, perfect in form ;
that in the sacrifice is perfect which is perfect in form, that rite which
as it is being performed the verse describes. Of these he recites the first
thrice, the last thrice ; they make up twelve ; the year has twelve months ;
Prajapati is the year ; verily thus with those that have their abode in
Prajapati he prospers who knows thus. He repeats the first thrice, the last
thrice ; verily thus he ties the two ends of the sacrifice, for firmness, for
might, to avoid slipping.
i. 29 (v. 8). ' Recite 1 for the two oblation holders being brought forward '
the Adhvaryu says. (I yoke your ancient holy power with praises'
he recites ; * with the holy power the gods yoked the two oblation holders ;
verily thus with the holy power he yokes the two ; what has the holy power
come to no harm. ' Let the two come forward with weal for the sacrifice,'
this triplet s to sky and earth he recites. They say, ' Seeing that he recites
by order for the two oblation holders being brought forward, then why
does he recite a triplet to sky and earth? ' Sky and earth were the oblation
holders of the gods; even to-day also are they the oblation holders, for
within these is here all oblation and whatever there is ; therefore he recites
a triplet to sky and earth. ' What time ye came like twins striving ' (he
says 4), for moving like twins they come in an even line. ' Pious men bore you
forward' (he says), for pious men bear them forward. ' Sit down in your
own place, well knowing ; be of secure abode for our Soma drop ' (he says) ;
the drop is Soma the king ; verily thus he makes the two for Soma the
king to sit on. 'In the two thou hast placed the word of praise' (he
says6), for on the two the third, the covering, is deposited. In that he
says ' The word of praise ', and the word of praise is the sacrificial rite,
verily with it he makes the sacrifice prosper. ' Who in union with
11 RV. ii. 9. 2. The sense of tokasya na* lane Oalandaiid Henry, VAgnistoma, pp. 82-93.
tanGnatn and its construction is an- Cf. £B. iii. 5. 3. 16.
certain. « RV. x. 18. 1.
1 AB. i. 29 and KB. is. 8 and 4 deal with the 3 RV. ii. 14. 19-21 ; cf. AB. ix. 3.
bringing forward of the two Soma carts to 4 RV. z. 18. 2.
the high altar ; see A£S. iv. 9 ; 9£8. v. 18; * RV. i. 88. 8 : « restrain ' is used in yatasruca.
131] The Bringing forward oj Agni and Soma [ — i. 30
uplifted ladle pay honour ; unrestrained he dwelleth in thine ordinance,
he doth flourish ' (he says) ; the line containing the word ' restrain ' which
he yonder first said, that with this he appeases, for appeasement. * May thy
strength be favouring to the sacrificer who poureth (oblation) ', he invokes
this benediction. 'All forms the sage doth assume/ this 'All form'
(verse6) he recites; he should recite looking at the fronton, for the
fronton has as it were all forms, white as it were, and black as it were.
Every form he wins for himself and for the sacrificer when one knowing
thus recites the verse while looking at the fronton. 'Around thee,
O singer, the songs ', with this last (verse 7) he concludes. When he thinks
that the oblation holders are covered, he should conclude then. The wives
of the Hotr and the sacrificer are not likely to become naked, when one
knowing thus concludes with this (verse) when the oblation holders have
been covered. By a Tajus 8 are the oblation holders covered ; verily thus
with a Yajus they cover the two. When the Adhvaryu and the Fratipra-
sthatr strike in the posts on both sides, then should he conclude ; for then are
the two covered. Eight he recites, perfect in form ; that in the sacrifice is
perfect which is perfect in form, that rite which as it is being performed
the verse describes. Of them he recites the first thrice, the last thrice;
they make up twelve ; the year has twelve months ; Prajapati is the year ;
verily thus with those whose abode is Prajapati he prospers who knows
thus. He recites the first thrice, the last thrice ; verily, thus he ties the
two ends of the sacrifice for firmness, for might, to prevent slipping.
The Bringing forward of Agni and Soma.
i. 30 (v. 4). ' Recite for Agni and Soma being brought forward ' the
Adhvaryu says.1 ' Do thou pour forth, O god, for the first the father ', (this
verse 2) to Savitr he recites. They say, ' Since he recites by order for
Agni and Soma being brought forward, then why does he recite a verse to
Savitr ? ' Savitr is lord of instigation ; verily thus instigated by Savitr
they bring them forward ; therefore he recites (a verse) to Savitr. • Let
Brahmanaspati move forward ', (this verse) to Brahmanaspati he recites 3
they say, * Since he recites by order for Agni and Soma being brought forward,
then why does he recite (a verse) to Brahmanaspati?' Brhaspati is the holy
• RV. v. 81. 2. rardtyd is a variant form of holder ; see A<?8. iv. 10 ; <?$S. ▼. 14 ;
rardOj not loc. as S&yana. Caland and Henry, VAgnistoma, pp. 110-
7 RV. i. 10. 12. 116. Cf. $B. iii. 6. 8. 9.
8 See TS. i. 2. 18 k. ■ Not in RV. : given in A£S. iv. 10. 1 ; $?S.
1 AB. i. 80 and KB. ix. 5 and 6 deal with the v. 14. 9 ; cf. AV. vii. 14. 8 ; KS. xxxvii. 9;
bringing forward of Agni and Soma and TB. ii. 7. 15. 1 ; KB. ix. 5
the placing of Soma in the right oblation 8 RV. i. 40. 8.
i. 80 — ] The Soma Sacrifice [132-
power ; verily thus he makes the holy power their harbinger ; that which
contains the holy power comes not to harm. * Let the goddess move forward,
the bounteous (he says) ; verily thus he makes the sacrifice possessed of boun-
teousness ; therefore does he recite (a verse) to Brahmanaspati. ' The Hotr,
the god, the immortal ', this triplet4 to Agni he recites, when Soma, the king,
is being brought forward. Soma the king the Asuras and the Rakgases sought
to slay as he was being brought forward between the Sadas and the oblation
holders ; Agni by his cunning led him past. ' He goeth before by cunning '
he says, for he led him past by cunning ; therefore in front of him they
carry Agni. ' To thee, O Agni, day by day ' and ' To the dear the adorable '
these three 6 and one 6 he recites ; these two, coming together, are liable to
injure the sacrificer, he that was formerly taken out and he whom after they
bring forth. In that he recites three and one, verily thus he unites them in
unison ; verily thus he establishes them in security, to prevent injury to
himself or the sacrificer. ( O Agni, rejoice ; be glad in this prayer ' he
recites 7 when the libation is being offered ; verily thus he causes the libation
to gladden Agni. * Soma goeth, who knoweth the way9, this triplet8 in
Gayatri to Soma he recites, when Soma the king is being brought for-
ward; verily thus with his own deity, his own metre, he makes him
prosper. ' Soma hath sat him on his place ' he says ; for he is going to
take his seat here ; having gone beyond and placing the Agnidh's altar at
his back as it were should he recite. ' This of him King Varuna, this the
A$vins ', (this verse 9) to Visnu he recites ; ' Attend the insight of him with
the Maruts, the ordainer ; he doth support the strength, the highest, that
knoweth the day ; the stall doth Visnu with his comrades reveal ' (he
says) ; Visnu is the door guardian of the gods ; verily thus he opens the
door to him. ' When within thou hast come forward, thou shalt be Aditi '
he recites 10 when he is being put in place. ' Like an eagle his nest, the seat
wrought with devotion ' (he says 11) when he has been put in place. ' To the
golden to sit on the god hasteneth ' (he says) ; golden as it were he spreads
thus for the gods as a cover the black antelope skin. Therefore does he
recite this (verse). ' He hath established the sky, the Asura, all-knower ' ls,
with (this verse) to Varuna he concludes ; so long as he is tied up he has
Varuna as his deity, so long as he is approaching the covered (places) ;
verily thus with his own deity, his own metre, he makes him prosper. If
they should run up to him or seek safety, he should conclude with the
following (verse 1S), • Do thou welcome Varuna the great.' For so many as
« RV. iii. 87. 7-9. 9 RV. i. 166. 4.
• RV. i. 1. 7-9. »• RV. viii. 48. 2.
• RV. ix. 67. 29. » RV. ix. 71. 6.
» RV. i. 144. 7. >■ RV. viii. 42. 1.
■ RV. iii. 62. 18-15. Cf. KB. iv. 4. » RV. viii. 42. 2.
133] The Bringing forward of Agni and Soma [ — i. 30
he desires freedom from fear, for so many as he contemplates freedom from
fear, to so many is freedom from fear accorded, when one knowing thus
concludes with this (verse). Seventeen (verses) he recites, perfect in form ;
that in the sacrifice is perfect, which is perfect in form, that rite which as
it is being performed the verse describes. Of them he recites the first thrice,
the last thrice ; they make up twenty-one ; Prajapati is twenty-onefold ;
twelve months, five seasons, these three worlds, yonder Aditya as twenty-
first, the highest support. This is the divine field, this prosperity, this is
overlordship, this the expanse of the tawny one, this the abode of Praja-
pati, this self-rule. Verily thus he prospers as regards him u with these
twenty-one (verses).
14 For the construction see above i. 1, n. 3. Connecticut Acad. x\. 68; Bloomfield, JAOS.
For akar na vai above, which Bfthtlingk xxvii. 77 ; Wackernagel, AUiruL Qramm. i.
condemns, may be cited MS. i. 6. 10; 191. mahdnagny& is apparently the
10. 10, 18 ; 11. 10 ; iii. 6. 10 ; iv. 2. 1 ; MS. tradition in i. 27, but may be a later
perhaps i. 8. 7 (Caland, VOJ. zxiii. 58) ; Prakritism.
JUB. i. 6. 1 ; TB. i. 208. 6 ; Oertel, Trans.
PAtfCIKA II
The Soma Sacrifice (continued).
ADHYAYA I
The Animal Sacrifice.
ii. 1 (vi. 1). By x means of the sacrifice the gods went upwards to the
world of heaven ; they were afraid, ' Seeing this of us men and seers will track
us.' Them they obstructed by means of the sacrificial post ; in that they
obstructed them by means of the post, that is why the post has its name.
Having fixed it point down, they went upwards. Then men and seers came
to the place of sacrifice of the gods, ' Let us seek something to track the
sacrifice.' They found the post only, established with point downwards.
They perceived, ' By this the gods have blocked the sacrifice.' Having dug
it out they fixed it upwards ; then did they discern the world of heaven.
In that the post is fixed upright, (it is) to track the sacrifice, to reveal the
world of heaven. The post is a thunderbolt ; it should be made of eight
corners ; the bolt is eight-cornered. This he hurls as a weapon at the rival
who hates him, to lay him low who is to be laid low by him. The post is
a bolt ; it stands erect as a weapon against the foe. Therefore also to him
who hates there is displeasure in seeing, 'This is N. N.'s post, this is
N.N.'s post.' Of Ehadira wood should he make the post who desires
heaven; by means of a post of Khadira the gods won the world of
heaven; thus verily also the sacrificer by a post of Khadira wins the
world of heaven. Of Bilva should he make the post, who desires proper
food and desires prosperity. Year by year is Bilva taken ; this is the symbol
of proper food. It should be covered with branches up to the root, this is
(the symbol) of prosperity. He prospers in offspring and cattle who knowing
thus makes the post of Bilva. Now as to (his using) Bilva,2 they say
' Bilva is light ' ; a light he becomes among his own people, he becomes the
chief of his own people, who knows thus. Of Pala^a should he make the
post, who desires brilliance and desires splendour. The Pala$a is the
brilliance and splendour of the trees 3 ; brilliant and resplendent he becomes
1 AB. ii. 1-14 and KB. x deal with the animal * The Pluti here accentuates the word. For
sacrifice. The Sutras (A?S. iii. 1 seq.\ QQS. Bilva cf. TS. ii. 1. 8. 1 .
v. 15) are cited in full in Sohwab, Das * For the Parna cf.TS. iii. 5. 7. 2, whence its
cUiindische ThUropfsr. For § 1 cf. TS. vi. name of brahmavrtoa like pitrftfa for the
8. 4. 7 ; Schwab, p. 2. Bilva.
185] The Animal Sacrifice [ — ii.2
who knowing thus makes the post of Pala$a. As to (his using) Pal&$a, the
Palais is the birthplace of all trees ; therefore they speak with the word
' Pala$a ' of foliage generally, as ' the foliage of N. N. ; the foliage of N. N.'
The desire in all trees is obtained by him who knows thus.
ii. 2 (vi. 2). ' We are anointing the post ; do thou recite ' the Adhvaryu
says. € They anoint thus at the sacrifice, pious men ' he recites,1 for at the
sacrifice pious men anoint him. ' O tree, with divine sweetness ' ; the butter
is the divine sweetness. ' What time thou dost stand aloft, then give us
riches, or what time thou dost dwell in the lap of the mother ' (he says) ;
' if thou shalt stand or thou shalt lie, bestow wealth upon us ' he says in effect.
' Rise erect, O lord of the forest ' is the appropriate (verse 2) for it being raised ;
that which in the sacrifice is appropriate is perfect. ' On the surface of the
earth ' (he says) ; that is the surface of the earth where they set up the
post. ' Being set up with careful setting, do thou bestow radiance on
the bearer of the sacrifice,9 this benediction he invokes. * Rising before
the kindled ' (he says 3), for it is erected before the kindled (fire). ( Winning
the holy power imaging, with good heroes ', this benediction he invokes.
' Driving misfortune far from us ' (he says) ; misfortune is hunger, the evil ;
verily thus he drives it away from the sacrifice and from the sacrifices
• Rise erect for great good fortune/ this benediction he invokes.4 ' Aloft to
our aid do thou arise like the god Savitr 5 ' ; ' the na of the gods is their
om ' (they say) ; verily thus he says ' stand like the god Savitr \ ' Aloft as
the gainer of booty ' (he says) ; verily thus he gains it as a gainer of booty
and winner of riches. ' What time with skilled singers we vie in calling '
(he says) ; the skilled singers are the metres ; by means of them the sacri-
ficers vie in calling the gods ; * To my sacrifice come ye, to my sacrifice.'
Even if many as it were sacrifice, the gods come to the sacrifice of him
where one knowing thus recites this (verse). ' Aloft protect us from tribu-
lation, with thy beams do thou consume every devourer ' (he says 6) ; the
devourers are the Raksases, the evil; verily thus he says, 'Burn the
Raksases, the evil.' ( Make us erect for motion, for life,' in that he says
thus, verily he says 'Make us erect for moving, for life.' Even if the
sacrificer is seized as it were, verily thus he gives him to the year. < Find
our worship among the gods ', this benediction he invokes. * Born he is
born in the fairness of the days ' (he says 7), for born he is thus born.
' Waxing great in the mortal ordinance ' (he says) ; verily thus they make
» RV. iii. 8. 1. Cf. KB. x. 2 ; 9B. iii. 7. 1. « RV. iii. 8. 2 d.
9 seq. i Schwab, Das altindischc Thieropfer, 5 RV. i. 86. 18 ; see Schwab, p. 71.
pp. 70, 71, 78. • RV. i. 86. 14.
• RV. iii. 8. 8. 7 RV. iii. 8. 6.
» RV. iii. 8. 2.
ii. 2 — ] The Soma Sacrifice [136
it grow. * They purify him, the clever, the busy, with skill ' (he says) ;
verily thus they purify it ' The sage uttereth his speech desirous of the
gods ' (he says) ; verily thus he announces it to the gods. ' The youth,
well clad, covered round, hath come ', with this last (verse ') he concludes ;
the youth well clad is the breath ; it is enclosed with the bodily parts.
* Better he becometh being born ' (he says), for ever better he becomes being
born. 'Him the wise sages raise up, the prudent, the pious with their
minds ' (he says) ; the sages are the learned ones ; verily thus they raise
it up. Seven (verses) he repeats, perfect in form ; that in the sacrifice is
perfect which is perfect in form, that rite which as it is being performed the
verse describes. Of them he says the first thrice, the last thrice ; they make
up eleven ; the Tris^ubh has eleven Syllables ; the thunderbolt of Indra is
the Tristubh ; verily thus with those whose abode is Indra he prospers who
knows thus. He recites the first thrice, the last thrice ; verily thus he ties
the ends of the sacrifice, for firmness, for might, to prevent slipping.
ii. 3 (vi. 3). ' Should the post stand ? Or should he throw it (into the
fire)?' they say. It should stand for one desiring cattle. Cattle would not
serve the gods for slaying as food. They having departed kept disputing ;
' Ye shall not slay us, not us.' Then the gods saw this post as a thunderbolt ;
they raised it up against them ; fearing it they came back ; verily even to-day
they come up to it. Thereafter the cattle served the gods for slaying as
food. Cattle serve for slaying as food him who knows thus and for whom
knowing thus the post continues standing. He should throw (it) after for
one who desires heaven ; the ancients used to throw it after, (thinking)
' the post is the sacrificer, the strew the sacrificer ; Agni is the birthplace of
the gods ; he, having come into existence from Agni as the birthplace of
the gods from the oblation, with a body of gold will go aloft to the world
of heaven.' Then those who were later than they saw this chip as a frag-
ment of the post 1 ; it should be thrown after at this time ; thence is obtained
the desire in the throwing after, thence the desire is obtained which is in the
standing. Himself to all the deities he offers who consecrates himself ; all
the deities are Agni ; all the deities are Soma ; in that he offers a victim to
Agni and Soma, verily thus the sacrificer redeems himself from all the
deities.2 They say, ( As victim for Agni and Soma should be offered one of
two colours,3 for it is for two deities.' That is not to be regarded. It should
be offered as fat; cattle are characterized by fat; the sacrificer becomes
emaciated as it were ; in that the victim is fat, verily thus he makes the
sacrificer prosper with his own fat. They say, * He should not eat of the
• RV. iiL 8. 4. a Cf. TS. vi. 1. 11. 6 ; KB. x. 3.
1 CtTS.vi. 8.4.9; KS.xxvi.6; MS.iii.9.4; a Cf. 9B. Hi. 8. 4. 28; KB. x. 8; I*hri, La
9B. iiL 7. 1. 82. doctrine du sacrifice, p. 182.
137] The Animal Sacrifice [ — ii.4
victim for Agni and Soma; of a man he eate who eate of the victim for
Agni and Soma, for thereby the sacrifioer redeems himself/ That is not to
be regarded.4 (The victim) for Agni and Soma is an oblation connected with
the slaying of Vrtra ; by means of Agni and Soma Indra slew Vrtra ; they
said to him, ' Through us two thou hast slain Vrtra ; let us choose a boon
from thee.' ' Choose ' (he said). They chose this boon, the victim on the
pressing day of to-morrow. This is regularly performed for those two, for
it is chosen as a boon for them. Therefore should the victim be partaken
of, and one should be fain to take it
ii. 4 (vi. 4). With the Apri verses he delights ; * the Aprl verses are bril-
liance and splendour; verily thus with brilliance and splendour he causes him
to prosper. He says the offering verses for the kindling-sticks ; the kindling-
sticks are the breaths, for the breaths enkindle all that there is here ; verily
thus he delights the breaths, he places the breaths in the sacrificer. He
says the offering verse for Tanunapat ; Tanunapat is the breath, for he pro-
tects bodies ; verily thus he delights the breath, he places the breath in the
sacrificer. He says the offering verse for Narafansa2 ; men are offspring ;
praise is speech; verily thus he delights offspring and speech ; oflspring and
speech he confers upon the sacrificer. He says the offering verse for the
sacrificial food : the sacrificial food is food ; verily thus he delights food ;
food he confers upon the sacrificer. He says the offering verse for the
strew ; the strew is cattle ; verily thus he delights cattle ; cattle he confers
upon the sacrificer. He says the offering verses for the doors ; the doors
are rain ; verily thus he delights rain ; rain and proper food he bestows
upon the sacrificer. He says the offering verse for dawn and night ; dawn and
night are day and night ; verily thus he delights day and night ; in day and
night he places the sacrificer. He says the offering verse for the divine Hotrs ;
the divine Hotrs are expiration and inspiration ; verily thus he delights expira-
tion and inspiration ; expiration and inspiration he confers upon the sacrificer.
He says the offering verse for the three goddesses ; the three goddesses are
expiration, inspiration, and cross-breathing ; verily thus he delights them ;
them he confers upon the sacrificer. He says the offering verse for Tvastr ;
Tvastr is speech, for speech creates3 all this as it were; verily thus he
delights speech ; he confers speech on the sacrificer. He says the offering verse
4 Cf. TS. vi 1. 11. 6. is invoked by the Vasisthas and 9unakas
1 The literal sense is of course intended aa only? the other families keep to the
well aa the derivate ' say the Aprls '. For offering to TanQnap&t as the second of
the verses see A^S. iii. 2. 6 m?. ; 9£S. v. 16. the eleven fore-offerings ; see A^S. i. 5.
6-7. Cf. KB. x. 8, and for §$ 1 and4£B. 21 ; Weber, Ind. Stud. x. 88 aeq.
iii. 8. 1.2; ix. 2. 8. 44. Cf. also Schwab, 9 Cf. RV. x. 180. 1 ; Waokersagel, Altind.
Das dUindische Thieropftr, pp. 90-92 ; Max Qramm. i. 175, 274 ; Oldenberg, Rgveda-
MiiUer, Ane. Santk. Lit pp. 468 seq. Notm, ii. 865.
3 According to Ap£S. xxiv. 12. 16 Narftcansa
18 [b.o.b. is]
ii.4 — ] The Soma Sacrifice [138
for the lord of the forest ; the lord of the forest is the breath ; verily thus
he delights the breath ; the breath he places in the sacrificer. He says the
offering verse for the calls of Hail ! ; the calls of Hail ! are a support ; verily
thus on a support at the end he establishes the sacrificer. For these should
he use (verses) by the ancestral seer ; in that he uses (verses) by the seer,
verily thus he does not set loose the sacrificer from his connexion.
ii. 5 (vi. 5). ' Recite for the carrying round of fire ' the Adhvaryu says.
* Agni, the Hotr, at our sacrifice ', this triplet l to Agni in Gayatri he recites
when the carrying round of fire is being performed; verily thus with
his own deity, his own metre, he makes him prosper. ' Being a steed
he is carried round' (he says), for him being as it were a steed they
carry round. ' Thrice round the sacrifice Agni goeth like a charioteer '
(he says), for he like a charioteer goes round the sacrifice. * The lord
of strength, the sage ' (he says), for he is the lord of strength. * Do thou
give the supplementary direction, O Hotr, for the oblations for the gods '
the Adhvaryu says. ' Agni hath conquered,8 he hath won strength ', thus
the Maitravaruna begins the supplementary direction. They say, ' Since the
Adhvaryu gives the order for supplementary directions to the Hotr,3 then
why does the Maitravaruna begin the supplementary direction?' The
Maitravaruna is the mind of the sacrifice; the Hotr is the voice of the
sacrifice ; instigated by mind voice speaks, for the speech which one speaks
with his mind elsewhere, that speech is demoniacal and not acceptable to
the gods. In that the Maitravaruna begins the supplementary direction,
verily thus with mind he sets speech in motion ; with speech set in motion
by mind he provides the oblation for the gods.
ii. 6 (vi. 6). ' O divine slayers and O human (slayers) make ready ' he
says ; the slayers of the gods and those of man, them thus he instructs.
' Bring ye (it) to the doors of sacrifice,1 ordaining the sacrifice for the lords
of the sacrifice' (he says). The sacrifice is the victim; the lord of the
sacrifice the sacrificer ; verily thus he makes the sacrificer prosper with his
own sacrifice. Or rather they say, 'To whatever deity the victim is
slaughtered, that is the lord of the sacrifice.1 If the victim be for one
deity, 'for the lord of the sacrifice' he should say; if for two deities,
' for the two lords of the sacrifice ' ; if for many deities c for the lords
of the sacrifice'. That is the rule. 'Forward for him bear Agni' (he
1 BV. iv. 15. 1-8 ; see AQS. iii. 2. 9. Cf. KB. ii. 6. * The phrase Sayana takes as havirmdrgdn
z. 3; £B. iii. 8. 1. 6; ££S. v. 16. 8; or vifasanahetlK Cf! A^S. iii. 3. 1; KB. x
_ Schwab, Das aitindisehe Thieropfer, p. 98. 4 ; f £8. v. 11 ; TB. iii. 6. 6. 1 ; KS. xvi
8 A£S. iii. 2. 20 ; f 98. v. 16. 9. 21 ; MS. iv. 18. 4 ; BQS. v. 2. 9 ; Schefte
8 In this ease Hotr is addressed to the lowitz, Die Apokryphm dee Rgveda, p. 164
Maitravaruna, the generic term being Schwab, Das aitindisehe Thieropfer, pp
used for the specific. 102 seq. ; Roth, Nirukta, pp. xxxyiii. sq.
139] The Animal Sacrifice [ — ii.7
says) ; the victim as it was borne along saw death before it, and was not
willing to go to the gods; the gods said to it, 'Come; we shall make
you go to the world of heaven.' It replied 'Be it so; but let one of
yon go before me/ 'Be it so' (they replied). Before it went Agni;
it followed after' Agni. Therefore they say, ' Every animal is connected
with Agni, for after Agni it followed.' Therefore also they bear Agni
before it. 'Spread the strew' (he says); the victim has plants as its
body ; verily thus he makes the victim have its full body. ' May its mother
approve it, its father, its brother from the same womb, its comrade from
the same flock ' (he says) ; verily thus they slay it with the approval of
its generators.8 ' Place its feet north ; make its eye go to the sun ; let loose
its breath to the wind, its life to the atmosphere, its ear to the quarters,
its body to earth' (he says); verily it he thus places in these worlds*
'Flay off its skin in one piece; before cutting the navel force out the
omentum; keep its breath within1 (he says); verily thus he places the
breaths in cattle. ' Make 3 its breast an eagle, its two front legs hatchets,
its two fore feet spikes, its shoulders two tortoises as it were, its loins
uncut, its thighs two door leaves, its knees oleander leaves ; its ribs are
twenty-six; them in order remove; make each limb of it perfect' (he
says) ; verily thus its members and its limbs he delights. ' Make a hole
in the earth to cover the offal ' he says ; the offal is connected with plants ;
this (earth) is the support of plants ; verily thus at the end he establishes
it in its own support.
ii. 7 (vi. 7). ' Unite the Raksases with the blood ' he says.1 With the
husks and the polishings the gods deprived the Raksases of the offerings
of oblations (of cereals, &c), with blood of the great sacrifice. In that
he says 'Unite the Raksases with the blood', with their own share he
excludes the Raksases from the sacrifice. They say 'He should not at
the sacrifice make mention of Raksases ; what Raksases are there ? The
sacrifice is without Raksases.' They say, however, 'He should make
mention ; if a man deprive one with a portion of his portion, he revenges
himself on him, or if he does not revenge himself on him, then on his
son, or on his grandson, but he does revenge himself on him.' If he make
mention he should do so inaudibly ; the inaudible part of speech is hidden
as it were, the Raksases are hidden as it were. If he were to make
mention audibly he would make his speech the speech of the Raksases.
* An interesting example of the common kavafOk&rau and for this et kavaf of doors
practice of deprecating the anger of the in MS. iii. 16. 2 ; VS. xxix. 6.
relatives of the dead victim. * Cf. <?B. xl. 7. 4. 2. See AfS. iii. 8. 1-4 ,
9 The details of the cutting up are obscure ; 9£S. ▼. 17. 8 aeq. rakjobhfoah is taken as
. Sftyana has for prafasd prakntackedanaiA, ace. by S&yana, as gen. by BR., cf . i. 26.
for foW pU&k&k&rau. karatoru is rendered For dtp cf. Oertel, Conned. Acad. zv. 169.
11. 7 — ]
The Soma Sacrifice
[140
He who speaks the speech of the Raksases (speaks) that speech which
a proud person or a man distraught speaks; that is the speech of the
Raksases. He does not himself become proud, nor in his offspring is
a proud son born who knows thus. 'Its entrails2 do not cut deeming
them an owl (in that shape), lest in your family and offspring a howler
may howl, O slayer' (he says); to the divine and the human slayers
verily thus he hands it over. '0 Adhrigu, toil, carefully toil; toil,
O Adhrigu ' thrice should he say and ' O free from sin ' ; 3 the slayer of the
gods is the Adhrigu, the Nigrabhitr the one free from sin; verily thus
he hands it over to the slayers and the Nigrabhitrs. 'O slayers,
whatever here shall be well done, to us that ; whatever ill done, elsewhere
that' (he says); Agni was the Hotr of the gods; with speech he
dissected it ; by speech the Hotr dissects it. Whatever they cut below or
above,4 whatever is done to excess or defectively, verily thus he indicates
it to the Nigrabhitrs and the slayers; prosperously verily is the Hotr
set free with full life for fullness of life ; all his life he lives who thus knows*
ii. 8 (vi. 8). The gods slew man as the victim. When he had been slain
his sap went out; it entered the horse; therefore the horse became fit
for the sacrifice, and him whose sap had departed they dismissed ; he
became a monkey.1 They slew the horse ; it went away from the horse
when slain ; it entered the ox ; therefore the ox became fit for sacrifice,
and it whose sap had departed they dismissed ; it became a Gauramrga.2
They slew the ox ; it departed from the ox when slain ; it entered the
sheep; therefore the sheep became fit for sacrifice, and it whose sap
had departed they dismissed; it became the Gayal. They slew the
sheep; it departed from the sheep when slain; it entered the goat;
therefore the goat became fit for sacrifice, and it whose sap had departed
they dismissed; it became the camel. It dwelt for the longest time in
the goat ; therefore the goat is of these animals the most often employed.
They slew the goat ; it departed from the goat when slain ; it entered this
(earth); therefore this (earth) became fit for sacrifice, and it whose sap
had departed they dismissed ; it became a Qarabha.8 These animals whose
9 S&yana takes ravifta as 'cut* but ravat as
4 make a noise ', i. e. weep for a cause of
grief, and this must be right. Schwab
(Dae altindische Tfueropjer, p. 106) thinks
wrtika m gudda and renders ned m ' and not '.
ru - « cut ' ; BR. take ru «< cry * both times.
8 Cf. TB. iii. 6. & 4 ; Schwab, p. 106, n.
4 L e. too low or too far up ; there must be
an error, not merely a description here
as in S&yana ; Haug has * too soon ' and
* too late *.
1 kirhpurufafy is of very doubtful sense, but
* monkey ' seems much more likely than
' dwarf' suggested by Haug. Cf. £B. i. 2. 8.
6-9 ; iii. 8. 3. 1 ; Weber, Ind. Stud. ix. 246.
9 Of uncertain nature ; ' white deer ', Haug.
S&yana says ' whose horns even are hairy' ;
Bos gaurus is the accepted version.
* Of uncertain nature ; mentioned in AV. ix.
5. 9 (pdabha in Ppp.) ; VS. xiii. 51, Ac. ;
an eight-footed lion-killer is S&yana's
version.
141]
The Animal Sacrifice
[ — ii. 10
sap is departed are unfit for sacrifice ; therefore one should not eat of
them. It they followed in this (earth) ; it, followed, became rice ; in
that they offer also a cake in the animal sacrifice (it is because they
think) 'Let our sacrifice be with a victim with sap, let our sacrifice be
with a victim whole.' 4 His sacrifice is performed with a victim with sap,
his sacrifice is performed with a victim whole who knows thus.
ii. 9 (vi. 9). The cake (which is offered) is the victim which is killed ;
the chaff1 of it is the hairs, the husks the skin, the polishings the blood, the
pounded grains and fragments the flesh, whatever is substantial the bone.
With the sap of all animals he sacrifices who sacrifices with the cake.
Therefore they say, ' The cake offering is the people's sacrificial session.'
* Te two, Agni and Soma, of joint power, have placed
These constellations in the sky ;
Te too the rivers from unspeakable misfortune,
0 Agni and Soma, set free when fast held ; '
this offering verse2 he says for the omentum. By all these deities is
he seized who becomes consecrated. Therefore they say ' He should not
eat (the food) of one consecrated/ In that he says as offering verse for
the omentum ' 0 Agni and Soma ye set free when fast held ', verily thus
from all the deities he sets the sacrificer free. Therefore they say ' One
should eat when the omentum has been offered, for he then becomes the
sacrificer.' ' Another from the sky Matarigvan bore ' he says as offering
verse 8 for the cake. ' Another from the mountain the eagle pressed out ',
(he says) for hence as it were is he, hence is the sap gathered. ' Make
ready the oblations, shape food forth ' he uses as offering verse 4 for the
Svisfckrt of the cake (offering). Verily thus he makes ready the oblation
for him and places sap and strength in himself. He invokes the sacrificial
food;5 the sacrificial food is cattle;6 verily thus he invokes cattle; he
confers cattle on the sacrificer.
ii. 10 (vi. 10). ' Recite for the oblation being cut off for Manota ' the
Adhvaryu says. He recites the hymn * ' For thou, O Agni, are the first
thinker.1 They say ' Since the victim is for other deities also, then why
For this idea see the next sentence, ii. 9 ;
' whole sacrificial essence ', Haug.
The tenses of the words are not all clear,
but Sayana's views seem reasonable.
Aufrecht maintains yat kimcitkam against
FW. and Weber, Ind. Stud. ii. 9 ; hkyaim
most have some such sense as rendered,
not merely -spreAfantyam.
RV. i. 98. 5 ; AfS. iii. & 1 ; 99S. v. 18. 11.
For the gen. dVcfitasya of. K$S. xxv. 8. 16 ;
TB. i. 8. 2. 7 ; KS. xiv. 5 ; JUB. i. 67. 1.
3 BV. i. 98. 6; see A£S. i. 6. 1 ad fin.
♦ RV. iii. 54. 22 ; see A?S. iii. 5. 9.
Cf.
Schwab, Das aUindische ThieroRfer, p. 188.
6 A9S. i. 7. 7 ; 99S. i. 12. 1 ; though Sayana
gives TB. iii. 5. 8. 1 as an alternative.
» Sayana cites for this TS. i. 7. 2. 1.
ii. 10. »' RV.vi. 1. Cf. KB. x. 6 ; £B. iii. 8. 8. U ;
A9S. iii. 6. 1 ; 99S. v. 19. 18. The Maitra-
varnna says it; Schwab, Dos aUindische
ThieroRfer, p. 187.
ii. 10 — ] The Soma Sacrifice [142
does he recite (verses) to Agni alone for the oblation being cat off for
Manota ? ' Three are the Manotas of the gods, for in them are their minds
woven. Speech is the Manota of the gods ; for in it are their minds
woven. The cow is the Manota of the gods, for in it are their minds
woven. Agni is the Manota of the gods, for in him are their minds woven.
Agni is all the Manotas ; in Agni the Manotas unite. Therefore he recites
(verses) to Agni only for the oblation being cut off for Manota. * O Agni
and Soma, of the oblation set forward ' he uses as offering verse * for the
oblation. In 'of the oblation' it is (appropriate and) perfect in form,
as ' set forward ' it is perfect in form. Made perfect with all perfections
his oblation goes to the gods who knows thus. He says the offering verse
for the lord of the forest ; 3 the lord of the forest is the breaths ; with
life his oblation goes to the gods when one knowing thus says the
offering verse for the lord of the forest. He says the offering verse of
the Svistakrt;4 the Svistakrt is a support; verily thus on a support
at the end he establishes the sacrifice. He invokes the sacrificial food ; 6
the sacrificial food is cattle; verily thus he invokes cattle; he confers
cattle upon the sacrificer.
ADHYAYA II
The Animal Sacrifice (continued).
ii. 11 (vii. 1). The gods performed the sacrifice ; towards them as they
performed it came the Asuras, (saying) ' We shall make a disturbance of
their sacrifice.' When over the victim had been said the Aprls, before as
it were the circumambulation with fire they attacked the post from
the east. The gods, perceiving, placed around three forts consisting of
citadels made of Agni, to protect themselves and the sacrifice. These Agni-
made citadels kept shining and blazing. The Asuras, in terror, ran away ;
verily with Agni before and Agni behind they smote away the Asuras
and the Raksases. Verily then also the sacrificers in that they perform
the circumambulation with fire place around three forts, consisting of
citadels made of Agni, to protect the sacrifice and themselves. Therefore
they carry fire round ; therefore for the carrying round of fire he recites.
The victim over which the Aprls have been said and round which fire
has been carried they lead northwards.1 They carry a torch before it,
(thinking) 'The victim is in essence the sacrificer; by this light the
sacrificer with light before him will go to the world of heaven.' By
* BY. i. 93. 7 ; 99S. ▼. 19. 16. 4 See 99S. v. 19. 21-28. There is no Nigada.
' See 99S. v. 19. 18-20. The verse is RV. x. B See 99S. v. 19. 24. Gf. AB. ii. 9. 11.
70. 10. 1 Cf. TS. iii. 1. 3. 2.
143] The Animal Sacrifice [ — ii. 12
this light the sacrificer with light before him goes to the world of heaven.
When they are about to kill it, then the Adhvaryu throws the strew
below. In that they lead it outside the altar when over it has been said
the Apris and round it fire has been carried, verily thus they make it
sit on the strew. They dig a hole for the offal; the offal is connected
with plants ; this (earth) is the support of plants ; verily thus in its support
it at the end they establish. They say, 'This animal is the oblation;
now much of it goes away, hair, skin, blood, dewclaws, hooves, the two
horns, the raw flesh falls away ; by what is this made up ? ' In that they
offer a cake also at the animal sacrifice, thereby is this made up for it.
The saps went away from animals ; becoming rice and barley were they
born ; in that in the animal sacrifice they offer also a cake, (it is because
they think) ' Let our sacrifice be with a victim with sap ; let our sacrifice
be with a victim whole.' His sacrifice is performed with a victim with
sap ; his sacrifice is performed with a victim whole who knows thus.
ii. 12 (vii. 2). Having forced out its omentum they bring it up; the Adh-
varyu covering it with butter from the dipping ladle says, * Recite for the
drops.' In that the drops are dropped, (it is because he thinks) ' The drops
are connected with all the deities ; let these not, undelighted by me, go to
the gods.1 ' Rejoice in the most extending ' he recites.1 ' This speech most
pleasing to the gods, offering the oblations in thy mouth ' (he says) ; verily
thus he offers them in the mouth of Agni. 'This our sacrifice place
among the immortals', this hymn2 he recites. In 'Rejoice in these
oblations, O all-knower' he invokes rejoicing in the oblations. 'Of the
drops, O Agni, of fat, of ghee ' (he says), for they are of fat and of ghee.
1 0 Hotr, eat first seated ' (he says) ; Agni is the Hotr of the gods ; verily
thus he says ' O Agni, eat, first seated.' ' Rich in ghee, O purifying one,
for thee the drops of fat are dropped ' (he says),3 for they are of fat and of
ghee. In ' Bestow upon us in thy wont that most worthy thing meet for the
enjoyment of the gods ' he invokes a benediction. ' To thee, the sage, the
drops drop ghee, 0 Agni, who art to be appeased ' (he says),4 for they drop
ghee. In ' As best seer art thou kindled ; do thou become the helper of the
sacrifice ' he invokes the perfecting of the sacrifice. ' For thee they drop,6
0 Adhrigu, O mighty one, the drops, O Agni, of fat and of ghee' (he
says), for they are of fat and of ghee. ' Praised by the poet with great
blaze hast thou come ; rejoice in the oblations, O wise one ', with this he
invokes rejoicing in the oblations.
1 RV. i. 75. 1 ; see Schwab, Das altindischc 8 RV. iii. 21. 2.
TMeroRfer, pp. 114, 115. 4 RV. iii. 21. 8.
2 RV. iii. 21. * RV. iii. 21. 4.
il 12 — ] The Soma Sacrifice [144
' For thee from the middle the best fat is taken out,
We give it forth unto thee ;
For thee, O bright one, the drops drop on the skin,
Taste of them among the gods '
(he says) ; 6 verily thus he says the vasat call over them, just as in ' O
Agni, t$ste the Soma.' In that the drops are dropped, and the drops
are connected with all the deities, therefore the rain comes divided into
drops.
ii. 13 (vii. 3). They say,1 ' What are the invitatory verses of the calls of
Hail ! What the direction ? What the offering verse ? ' These which he
recites are the invitatory verses, the direction is the direction ; the offering
verse the offering verse. They say, ' What is the deity of the calls of
Hail ! ? ' ' The All-gods ' he should reply. Therefore they use as offering
verse ' May the gods eat the oblation over which has been said the call
of Hail ! ' The gods by the sacrifice, by zeal, by fervour, by the libations
went to the world of heaven ; when the omentum had been offered the
world of heaven was discerned by them ; having offered the omentum,
disregarding the other rites they went aloft to the world of heaven. Then
the men and the seers came to the place of sacrifice of the gods, l We shall
seek something of the sacrifice for discernment/ They went round, and lo
the victim lying without entrails I a They perceived * The victim is just
so much as the omentum.' The victim is just so much as the omentum.
In that having cooked it they offer it at the third pressing, (it is because
they think) ( Let our sacrifice be performed with many libations ; let our
sacrifice be with the victim whole.' His sacrifice is performed with many
libations ; his sacrifice is with the victim whole who knows thus.
ii. 14 (vii. 4). The libation of the omentum is a libation of ambrosia ; the
Agni libation is a libation of ambrosia ; the libation of butter is a libation
of ambrosia; the libation of Soma is a libation of ambrosia. These are
the incorporeal libations; with those libations which are incorporeal the
sacrificer conquers immortality. The omentum is seed; seed disappears
as it were, the omentum disappears as it were ; seed is white, the omentum
is white ; seed is incorporeal, the omentum is incorporeal. The blood and
the flesh are the body. Therefore should he say * As much as is bloodless,
4 RV. iii. 21. 5. fire ; the last fore-offering after the drops
1 The Puronuvakyas are those given above in are offered and before the omentum is
AB. ii. 12 ; the Praiaa is that of the fore- offered. See Schwab, Das aUindimhe
offering hota yak$ad agnim sv&h&jyasya ; ThieroRfer, pp. 116, 116.
and the Yajva is that of the last Apr! 2 ait is changed by Weber to ed«=<5 + id, as often
verse. The first ten fore-offerings take in £B. i. 6. 2. 3 ; ii. 2. 8. 3 ; iii. 4. 2. 2,
place before the circumambulation with Ac. ; KS. viii. 10 ; Caland, VOJ. zziii. 61.
145] The Morning Litany [ — ii. 15
so much do thou cut off.' (The offering) is made in five portions ; l even
of the sacrifice is a four-portioner, still the omentum is made into five
portions. He makes a basis of butter, a fragment of gold (comes next),
the omentum, a fragment of gold ; above he makes a layer of butter.
They say * If there is no gold, how shall it be ? ' Having made two bases
of butter, having made a portion of the omentum, then he makes two
layers of butter on the top; butter is ambrosia; gold is ambrosia; therein
he obtains the desire which is in the butter, therein he obtains the desire
which is in gold. They make up five; man is fivefold and disposed in
five parts, hair, skin, flesh, bone, marrow. Having made ready the sacri-
fice in the same extent as is man, he offers in Agni as the birthplace of
the gods ; Agni is the birthplace of the gods ; he having come into being
from Agni as the birthplace of the gods, from the libation, with a body of
gold, he goes aloft to the world of heaven.
The Morning Litany.
ii. 15 (vii. 5). * For 1 the gods that move at morn recite, O Hot? ' the
Adhvaryu says. Agni, Usas, and the A9VUIS are the gods that move at
morn ; they come with seven metres each ; the gods that move at morn
come to the call of him who knows thus. When Frajapati himself as
Hotr was about to recite the morning litany, both the gods and the
Asuras resorted to the sacrifice, (thinking) ' For us will he recite, for us.'
He recited for the gods alone ; then did the gods prosper, the Asuras were
defeated. He prospers himself, the evil rival who hates him who knows
thus is defeated. In the morning he recited it for the gods ; in that he
recited in the morning, that is why the morning litany ha* its name. It
should be recited in the deep of the night, to secure the whole of speech,
the whole of the holy power. If a man prospers or attains pre-eminence,
his speech as uttered others repeat; therefore should it be recited
in the deep of the night; before the utterance of speech must it be
recited. If he should recite, when speech has been uttered, verily he
would make him a repeater of what has been said by another; there-
fore in the deep of night should it be recited. Before the speaking of
the fowls * should he recite ; the birds, the fowls, are the mouth of Nirrti ;
1 For this see Schwab, DasaltindischeThienpfer, ii. 15. * For the morning litany see KB. xi.
pp. 119, 120. Bhftr. vi. 16. 4 and 6 are For the ritual see A$S. iv. 18 ; 99S. vi. 2 ;
an obvious quotation from this passage. Caland and Henry, VAgnistoma, pp. 180-
The omentum is not divided, but the 182.
offering is made of five portions. For * Cf. TS. vi. 4. 8. 1 as further explained by
the Avadftnas see also Hillebrandt, Neu- Ap9S. xii. 8. 14, 15, purd v& vayobhyah
und VoUmondsopfer, pp. 108 as?. pravadito^.
19 [h.o.8. as]
ii. 15 — ] The Soma Sacrifice [146
now as to his reciting before the speaking of the fowls (it is because
they think), * Let us not speak after speech has been uttered unconnected
with the sacrifice.' Therefore it should be recited in the deep of the night.
Or rather when the Adhvaryu begins, then he should recite; when the
Adhvaryu begins, verily with speech he begins, at speech the Hotr
recites, for speech is the holy power. Herein is the desire obtained which
is in speech and in the holy power.
ii. 16 (vii. 6). When Prajapati himself as Hotr was about to recite the
morning litany, all the deities expected ' With me will he begin ; with me.'
Praj&pati pondered, ' If I shall begin with one specified deity, then by what
means shall I obtain the other deities?' He saw this verse,1 'O waters,
the rich ones'; the waters are all the deities; the rich ones are all the
deities. With this verse he began the morning litany. All these deities
were delighted, c With me has he begun ; with me ! ' All the deities delight
in him beginning the morning litany. By him who knows thus the morning
litany is provided with all the deities. The gods were afraid, ' The Asuras
will take from us this morning sacrifice, just as those that have more force
and might.' To them said Indra ' Fear not ; against them in the morning
shall I hurl my thunderbolt thrice made perfect.' This verse did he speak ;
it is a thunderbolt, in that it is addressed to the son of the waters ; it is
a thunderbolt, in that it is a Tristubh; it is a thunderbolt in that it
is speech. It he hurled against them ; with it he slew them ; thus indeed
the gods prospered, the Asuras were defeated. He prospers himself, the
evil rival who hates him is defeated, who knows this. They say ' He indeed
would be a Hot? who in this verse could produce all the metres ' ; this thrice
repeated supports all the metres ; this is the generating of the metres.
ii. 17 (vii. 7). A hundred (verses) should be recited for one desiring life ;
man has a hundred (years of life), a hundred strengths, a hundred powers ;
verily thus he confers upon him life, strength, and power. Three hundred
and sixty should be recited for one desiring the sacrifice ; three hundred
and sixty are the days of the year ; so great is the year ; Prajapati is the
year ; the sacrifice is Prajapati. To him the sacrifice condescends, for whom
one who knows thus recites three hundred and sixty. Seven hundred and
twenty should be recited for one desiring offspring and cattle. Seven
hundred and twenty are the days and nights of the year ; so great is the
year; Prajapati is the year; he through whose propagation all this is
propagated ; verily thus through Praj&pati being propagated he is propa-
gated with offspring and cattle for propagation; he is propagated with
offspring and cattle who knows thus. Eight hundred should be recited for
1 RV. x. 80. 12. Cf. KB. xi. 4 ; A£S. iv. 18. 6.
147]
The Morning Litany
[— ii. 18
one who is called not a Brahman * or who being ill-spoken of and seized
with defilement sacrifices ; the G&yatri has eight syllables ; by means of the
Oayatri the gods smote away the evil, the defilement; verily thus by
the Oayatri he smites away the evil, the defilement. A thousand should be
recited for one desiring heaven ; the world of heaven is at a distance of
a thousand journeys * of a horse hence ; (they serve) for the attainment
of the world of heaven, the securing, the going to (the world of heaven).
An unlimited number should be recited; Prajapati is unlimited; the
morning litany is the litany of Prajapati ; in it are all desires obtained.
In that he recites an unlimited number, (it serves) to win all desires ; all
desires he wins who knows thus. Therefore should an unlimited number
be recited. In seven metres he recites for Agni ; seven are the worlds of
the gods ; in all the worlds of the gods he prospers who knows thus. In
seven metres he recites for Usas ; seven are the tame animals ; he wins the
tame animals who knows thus. In seven metres he recites for the A$vins ;
in seven ways spoke speech ; so much spoke speech ; (they serve) to secure
the whole of speech, the whole of the holy power. To three deities he
recites; three are these threefold worlds; verily (they serve) to conquer
these worlds.
ii. 18 (vii. 8). They say ' How is the morning litany to be recited ? ' The
morning litany is to be recited according to the metres ; the metres are the
limbs of Prajapati ; the sacrificer is Prajapati ; that is meet for the sacrificer.
The morning litany should be recited by feet ; cattle have four feet, for the
winning of cattle. By half -verses should it be recited, just as one usually
recites it, for support; man has two supports, cattle four feet; verily thus
the sacrificer with two supports he establishes among four-footed cattle ;
therefore should it be recited by half -verses. They say ' Since the morning
litany is transposed,1 how does it become not transposed?' 'Since the
Brhati does not depart from the middle of it/ he should reply, ' For this
reason.' Some deities have the libations as their portion, others the Stomas
and the metres. The libations which are offered in the fire, by them he
delights those whose portion is the libations ; in that they sing and recite,
thereby those whose portion is the Stomas and the metres. Both sets of
deities are delighted and sacrificed to by him who knows thus. Thirty-
three are the gods that drink Soma, thirty-three that do not drink Soma ;
eight Vasus, eleven Rudras, twelve Adityas, Prajapati and the vagat call are
1 Cf. also AB. i. 16, n. 18.
* For other estimates see Weber, Ind. Stud. ix.
860 ; et Vedic Index, i. 70.
ii. 18. * This refers to the order of the metres
on the morning litany, viz. Gayatrl,
Anustubh, Tristabh, and Brhati ; Usnih,
Jagati, and Fankti, not the normal
(avytidha) order by fours upwards, which
is given in the enumerations in the
Anukramani, ££S. v. 27, fte.
ii. 18 — ] The Soma Sacrifice [148
the deities that drink Soma; the eleven fore-offerings, the eleven after-
offerings, the eleven subordinate 2 offerings, are those that do not drink the
Soma and have the victim as their portion ; by Soma he delights the Soma
drinkers, by the victim those that do not drink Soma. Both sets of deities
are delighted and sacrificed to by him who knows thus. ' Usas with her
ruddy kine hath appeared ', with this last (verse 2) he concludes. They say
' In that he recites for three rites, to Agni, to Usas, and to the Agvins, how
are all these rites concluded by him when he concludes with one verse
only?1 'Usas with her ruddy kine hath appeared' is the characteristic of
Usas ; ' Agni in due season hath been placed ' of Agni ; * Tour chariot hath
been yoked, O ye of great wealth, wonder-workers, the immortal, lovers of
sweetness, hear ye my call ' of the A9vins. So all three rites are concluded
by him when he concludes with one verse only.
ADHYAYA III
The Aponaptrlya.
ii. 19 (viii. 1). The 1 seers performed a sacrificial season on the Sarasvati ;
they drove away Eavasa Ailusa from the Soma, 'The child of a slave
woman, a cheat, no Brahman ; how has he been consecrated in our midst ? '
They sent him out to the desert, (saying) 'There let thirst slay him;
let him drink not the water of the Sarasvati.' He sent away to the
wilderness, afflicted by thirst, saw the ' child of the waters ' hymn,2 ' Forth
among the gods let there be speeding for the Brahman/ Thereby he
went to the dear abode of the waters ; him the waters welled out after ; all
around him Sarasvati hastened. Therefore they call it here Parisaraka, in
that Sarasvati went all around him. The seers said ' The gods know him ;
let us summon him.' 'Be it so' (they replied). They summoned him;
having summoned him they performed this 'child of the waters' (hymn),
' Forth among the gods let there be speeding for the Brahman ' ; therewith
they went to the dear home of the waters, of the gods. He goes to the dear
home of the waters, of the gods ; he conquers the highest world who knows
thus, and he who knowing thus performs the ' child of the waters ' (hymn).
It he should recite continuously ; Parjanya comes to rain continuously 3 for
* For these see TS. i. 8. 1 1. Kavasa of. KB. xii. 3 ; LeVi, La doctrine du
8 BV. t. 75. 9. sacrifice, p. 150.
1 AB. ii. 19 and 20 and KB. xii. 1 and 2 deal * BV. x. 80. The sense of the verse is doubt-
with the recitation for the drawing of ful : Caland and Henry render 'Que,
the water for the Soma ; see A$S. y. 1 ; pour le service diviu, la marohe(du saori-
Eggeling, SBE. xxvt 282, n. 2 ; Caland floe) aille aux dieux '.
and Henry, L'Agntftoma, pp. 189 scq. For * Not jlmutavar^ i.e. 'from passing clouds'
(Sftyana absurdly 'on the mountains').
149] The Aponaptriya [ — ii. 20
offspring when one knowing thus recites this continuously. If he were to
recite with divisions, then Parjanya would rain with clouds for offspring;
therefore should it be recited continuously only. Of it he recites the
first (verse) thrice continuously ; verily thereby the whole is continuously
recited.
ii. 20 (viii. 2). These nine (verses) he recites without omission. ' Send
forth our sacrifice with divine offering' (he says) as tenth.1 ' Winding hither-
ward those of two streams ' (he says 2), when the Ekadhanft (waters) are
turned hitherward ; ' What time the waters are seen coming forward ' (he
says 8) when they are being seen ; ' May the cows with milk, eager for the end '
(he says4), when they are coming up; 'Some come together, others come
up ' (he says 6) when they come together. The waters were in conflict, ' we
shall first bear the sacrifice ; we'; both these Vasativari waters, which are
drawn on the previous day and the Ekadhana (waters which are drawn) in
the morning.
These Bhrgu saw, ' These waters are in conflict.' Them with this verse
he brought into harmony, ' Some come together, others come up.' They
came into harmony; in harmony they support his sacrifice who knows
thus. c like the waters divine they come up to the vessel of the offering '
he recites0 when they are being poured together into the Hotr's goblet,
both the Vasativari and the Ekadhana (waters). 'Hast thou seen the
waters, O Adhvaryu ? ' the Hotr asks the Adhvaryu ; the sacrifice is the
waters; verily thus he says cHast thou seen the sacrifice?' 'Yea, they
have indeed condescended ' the Adhvaryu replies ; verily thus he says c Look
upon them.' c In these, O Adhvaryu, shalt thou press for Indra the Soma
rich in honey, full of rain, bitter at the end, thick meanwhile,7 for him with
the Vasus, the Rudras, the Adityas, the Rbhus, the Vibhus, with Vaja, with
Brhaspati, with the All-gods, of which having drunk, Indra shall slay the
foes; he shall overcome their tribes'; (so saying) he rises to meet (them); the
waters are to be met ; men rise to meet a superior when he comes ; therefore
is he to rise to meet them. He must turn round behind them 8 ; they turn
round behind a superior ; therefore must he turn round behind them. As
he recites he should move after them ; for even if another be the sacrifioer
1 RV. z. 80. 11. Cf. KB. xii. 1. 7 So BR. v. 55 against S&yana. Oldenberg
3 RV. z. 80. 10. dvrti&tu must be read. (on RV. z. 42. 8) takes the contrast to be
8 RV. x. 80. 18. not of the plant but the Savanas, the last
4 RV. v. 48. 1. being of tivra Soma. VOjavate may mean
5 RV. ii. 85. 8. * full of strength. For the passage above
• RV. i. 88. 2. The na is very curious and appa- cf. TS. vi. 4. 8. 4.
rently untranslatable; Calandand Henry * S&yana tries to make anu- and pary-dvfty&h
suggest * Lea deesses incarnees en eaux ', into two categories, which is impossible,
but of. Oldenberg, fgveda-Notm, i. 88.
ii. 20 — ] The Soma Sacrifice [150
still fame will fall to the Hotr ; therefore should he move after them as he
recites. Reciting this (verse 9), * The mothers go with the paths/ should he
move after. 'The sisters of those that sacrifice, mixing the milk with
honey ' (he says) who being without taste of the honey drink desires to win
fame. * Those that are in the sun or with which is the sun ' (he says 10)
who desires brilliance and splendour. ' I invite the waters, the goddesses,
where our kine drink ' (he says u) who desires cattle. Reciting all these
should he move after, to win these desires. These desires he wins who
knows thus. ' They have come rich with living gifts ' he recites 12 as the
Vasativari and the Ekadhana waters are being set down; 'They have
come, the waters, eager to this strew,' when 13 they have been set down.
With this he concludes.
The Updngu and Antarydma Cups.
ii. 21 (viii. 3). The 1 morning litany is the head of the sacrifice ; the
Upangu and Antaryama (cups) are expiration and inspiration ; speech verily
is a thunderbolt. Before the Upan^u and Antaryama (cups) have been offered
the Hotr should not utter speech ; if, before the Upafuju and the Antaryama
(cups) have been offered, the Hotr should utter speech, with speech as
a thunderbolt he would interrupt the breaths of the sacrificer. If one
were to say then of him, ' With speech as a thunderbolt he has interrupted
the breaths of the sacrificer, breath will forsake him/ it would assuredly
be so. Therefore the Hotr should not utter speech before the Upafuju and
Antaryama (cups) have been offered. With ' Support expiration ; hail ! thee,
O easy to invoke, to the sun ! ' he should accompany the Upanfu (cup) 2 ;
towards it he should breath forth with ' O expiration, support my expira-
tion/ With ' Support inspiration ; hail ! thee, O easy to invoke, to the sun ! '
he should accompany the Antaryama (cup) ; towards it he should breath in
with 'O inspiration, support my inspiration'; 'To cross-breathing thee!'
with this he utters speech, having touched the stone for pressing (the Soma
for) the Upancju. Verily thus the Hotr, having placed the breaths in the
body, utters speech, with the whole of life, for the whole of life ; a full life
he lives who knows thus.
• RV. i. 28, 16. Antaryftma ; see A£S. v. 2 ; 9$S. vi. 8 ;
10 RV. i. 28. 17. Caland and Henry, UAgni#may pp. 156-
11 RV. i. 28. 18. 157, 160-162.
11 RV. x. 80. 14. 2 ' Restrain ' is also possible as a rendering ;
18 RV. x. 80. 16. ' O well-calling one * is Eggeling's version
* AB. ii. 21 and KB. xii. 4 deal with the (SBE. xxvi. 264, n. 4).
first two cups offered, the Upancu and
151]
The Sarpcma and the Cakes
[ — ii. 23
The Scvrpana.
ii. 22 (viii. 4). They l say * Should he creep ? Should he not creep ? ' ' He
should creep' hold some, saying 'The Bahispavam&na is the food of both
gods and men ; therefore they go together towards it.9 That is not to be
regarded. If he were to creep, he would make the Re a follower of the
S&man. If one here were to say of him, * This Hot? has become a follower
of the Saman singer ; he has conferred glory on the Udgatp ; he has fallen
from his place; she will fall from her place/ it would certainly be so.
Therefore seated here he should recite,
4 The Soma drink of the gods here.
At the sacrifice, on the strew, on the altar,
Of this, we are eating.9
So his self is not excluded from the Soma drinking. Moreover he should
say, ' Thou art the mouth ; may I become the mouth 9 ; the Bahispavam&na
is the mouth of the sacrifice; the head among his own he becomes, the
chief of his own he becomes, who knows thus. An Asura woman,2 named
Long Tongue, licked the morning pressing of the gods ; it became drunk.
The gods sought to remedy it; they said to Mitra and Varuna, 'Do ye
remove this (intoxication).9 They replied, ' Be it so ; let us choose a boon
from you.' ' Choose ' (they said). They chose this boon, the milk mess of
the morning pressing. This is their fixed portion, for it is chosen as
a boon by the two. Thus what by her was made intoxicated, as it were, is
made perfect by this (milk mess), for by it the two removed what was
intoxicated as it were.
The Cakes.
ii. 23 (viii. 5). The l pressings of the gods were not firm. They saw these
cakes ; they offered them at each pressing, to support the pressings ; then
indeed were their pressings made firm. In that the cakes are offered at
each pressing, (they serve) to support the pressings, for so are those of them
made firm. The cakes the gods made citadels,9 that is why the Punxja^as
i AB. ii. 22 and KB. xii. 5 deal with the
sarpana of the priests for the Bahispava-
m&na 8totra; see AfS. v. 2. 4. 5 ; Galand
and Henry, VAgniiioma, pp. 171, 172.
The Mantra is spoiled in metre by the
insertion of iha. Cf. also £B. iv. 2. 4. 7;
Eggeling, 8BE. xxvi. 249, n. 2. As the
Saman tune is based on the Re (GU. iii.
6. 1), it is seoondary.
2 The legend explains the use of a milk mess
at the Bahispavamana. The tale of the
Asurl is found in the Talavakara tradi-
tion referred to here by S&yana, and
published by Oertel, JAOa xix. 120 ;
of. L6vi, La doctrine du sacriJUx, p. 166.
ii. 28 l AB. ii. 28 and KB. xiii. 8 deal with
the oakes for the three pressings of Soma.
For the rule of eleven potsherds see TB.
ii. 6. 11. 4 ; Caland and Henry, VAgni-
ftoma, p. 184.
9 purah is presumably the noun rather than
the prefix, cf. AB. i. 28. 1.
ii. 2S— •]
The Soma Sacrifice
[162
have their name. They say * He should offer the cakes at each pressing,
one on eight potsherds at the morning pressing, one on eleven potsherds at
the midday pressing, one on twelve potsherds at the third pressing, for such
is the characteristic of the pressings, such of the metres.' That is not to be
regarded. The cakes at each pressing are all offered to Indra ; therefore he
should offer them on eleven potsherds. They say ' From that part of the
cake should he eat where it is not anointed with ghee, to protect the Soma
drink ; for by ghee as a thunderbolt Indra slew Vrtra.' That is not to be
regarded. That which is purified is the oblation ; what is purified is the
Soma drink ; therefore should he eat from any part whatever of it. From
all sides these oblations, butter, fried grains, mush, the pap, the cake, and
the milk mess flow up to the sacrificer as delights ; on all sides delights flow
up to him who knows thus.
The Sacrifice of Five Oblations.
ii. 24 (viii. 6). He l who knows the sacrifice with five oblations prospers
with the sacrifice of five oblations ; the sacrifice of five oblations is made up
of fried grains, mush, the pap, the cake, and the milk mess ; this is the sacri-
fice of five oblations ; he who knows thus prospers with the sacrifice of five
oblations. He who knows the sacrifice of five syllables prospers with the
Sacrifice of five syllables ; the sacrifice of five syllables is 8u mat pad vag de ;
he prospers with the sacrifice of five syllables who knows thus. He who
knows the sacrifice of five Naragansas a prospers with the sacrifice of the
five Narafafisas ; the morning pressing has two Naragansa (cups) ; the mid-
day pressing two Naragansas ; the third pressing one Nara$ansas ; this is
the sacrifice of five Nara^nsas ; he prospers with the sacrifice of five Nara-
(jansaa who knows thus. He who knows the sacrifice of five pressings
prospers with the sacrifice of five pressings ; the sacrifice of five pressings
is the victim on the fast day, three pressings, the concluding victim ; he
prospers with the sacrifice of five pressings who knows thus. ' With the
bay steeds let Indra eat the fried grains ; with Pusan the mush ; with Saras-
vati, with Bharati, the pap (is for Indra) ; for Indra the cake ' is the offer-
AB. ii. 24 and KB. xiiL 2 deal with the
sacrifice of five oblations, and AB. adds
speculations on other fivefold elements
in the sacrifice ; see Caland and Henry,
VAgnistoma, pp. 184, 186. See also TS.
vi. 6. 11. 4 which very closely agrees.
This refers to the fillings of the goblets, two
for the first two pressings and once at
the third. For the sens^ see AB. vii. 84.
The Mantra is defective as regards the
milk mess (payasyd) and the construction
is broken, the pariv&pa being meant for
Indra with Saras vatl and Bharati. It is
apparently older than the ritual to which
it is accommodated. Cf. PB. i. 5. 11 j
99S. v. 4. 8.
153] The Chips for two Deities [ — ii. 26
ing verse for the five oblation (sacrifice) ; the two bays are the Re and the
Saman ; Pusan is cattle ; mush is food ; ' With Sarasvati, with Bharati ' (he
says) ; Sarasvati is speech, Bharata is the breath ; ' the pap, for Indra the
cake ' (he says) ; the pap is food, the cake is power ; verily thus he makes
the sacrificer attain union and identity of form and world with these deities
he is united with a stronger, he obtains pre-eminence who knows thus.
' Enjoy, O Agni, the oblation ' he says as offering verse for the Svis^akrt of
the cake at each pressing. Thereby did Avatsara go to the dear home of
Agni ; he conquered the highest world. He goes to the dear home of Agni ;
he conquers the highest world, who knows thus and who knowing thus
sacrifices with this (sacrifice of) five oblations and who says the offering
verse.4
ADHYAYA IV
The Cups for two Deities.
ii. 25 (ix. 1). The1 gods could not agree in the drinking first of Soma,
the king ; * Let me drink first ; let me drink first ' they desired. They said
seeking agreement, ' Come, let us run a race ; he who of us wins shall drink
first of the Soma.' ' Be it so 9 (they replied). They ran a race ; of them
running the race when they had started Vayu first took the lead, then
Indra, then Mitra and Varuna, then the A9vins. Indra perceived of
V&yu 'He is winning.' He ran up after him (saying) 'Let us share
together; then let us win.9 He answered, 'No; I alone shall win.'
' A third for me ; then let us win ' (he said). ' No,' he answered, ( I alone
shall win.' ' A fourth for me ; then let us win ' (he said). ' Be it so ' (he
replied) ; he admitted him to a fourth share ; therefore Indra has a quarter
as his portion, Vayu three-quarters. Indra and Vayu won together, then
Mitra and Varuna, then the Agvins. Their feeding is in accord with their
winning ; first for Indra and Vayu, then for Mitra and Varuna, then for
the Apvins. The Indra- Vayu cup is drawn with a quarter for Indra.
Seeing this the seer declares * ' With the teams, with Indra as charioteer.'
Therefore now also (when) the Bharatas attack the property of the Satvants,
4 Tajaie yajattti ca is very curious, though the £B. i v. 1. 8. 11) deal with the cups for two
sense is clear. Presumably iti here is deities, those for Indra and Vayu, Mitra
used to point the contrast of yajaie and and Varuna, and the Acvins ; see A$S.
yajaH. For the use of na cf. perhaps the v. 5 ; 9£S. vii. 2. 1-3. 5 ; Caland and
K&nva text of £B. iv. 2. 1. 7 : nety u toe Henry, VAgnigoma, pp. 199-208 ; for the
cak&ra. Cf. AB. ii. 80. 5 : samavanayati and * race motive cfl Oertel, Trans. Conn, Acad.
°nayate. xv. 174 ; AB. iv. 7.
1 AB. ii. 26-28 and 80 and KB. xiii. 5-8 (cf. * RV. iv. 46. 2 ft or 48. 2 6.
20 [h.os. m]
ii. 25 — ] T/ie Soma Sacrifice [154
the charioteers claim a fourth (of the booty) by force of the example since
then Indra becoming a charioteer as it were conquered.8
ii. 26 (ix. 2). The cups for two deities are the breaths ; that for Indra and
Vayu is speech and breath ; that for Mitra and V aruna eye and mind ; that
for the A9vins ear and self. Now some make the invitatory verses for that
for Indra and Vayu Anus^ubhs, and the offering verses Gayatris (saying),
' The cup for Indra and Vayu is speech and breath ; thus will the two be in
accord with metres also.' This is not to be regarded. Imperfection is pro-
duced in the sacrifice when the invitatory verse is longer than the offering
verse ; when the offering verse is the longer, that is perfect, and so also
when they are equal. For whatever desire in speech or breath he thus
acts, that is herein obtained. The first invitatory verse is addressed to
Vayu, the second to Indra and Vayu1 and so with the offering verses.*
With the one addressed to Vayu, he puts breath in order, for breath is
V&yu ; then with the Indra line of (the verse) to Indra and Vayu he puts
speech in order, for speech is connected with Indra. He obtains the desire
in breath and speech ; he makes no unevenness in the sacrifice.
ii. 27 (ix. 3). (The cups) for two deities are the breaths ; they are drawn
in one vessel ; therefore the breaths have one name. They are offered in two
vessels1; therefore the breaths are in pairs. With the Yajus with which
the Adhvaryu offers, the Hotr accepts. With 'This the wealthy one, of
much wealth ; here the wealthy, of much wealth ; in me the wealthy, of
much wealth ; protector of speech, protect my speech ' he partakes of (the
cup) for Indra and Vayu. ( Invoked is speech together with breath ; may
speech together with breath invoke me; invoked are the seers, divine,
guardians of the body, born of fervour ; may the seers, the divine, invoke
me, guardians of the body, born of fervour' (he says) ; the seers, divine,
guardians of the body, born of fervour are the breaths ; verily thus he
invokes them. With ' This the wealthy, finding wealth ; here the wealthy,
finding wealth ; in me the wealthy, finding wealth ; guardian of the eye,
guard mine eye ' he partakes of (the cup) for Mitra and Varuna. ' Invoked
is the eye together with mind ; may the eye together with mind invoke
me ; invoked are the seers, divine, guardians of the body ; born of fervour '
(he says) ; the seers, divine, guardians of the body, born of fervour are the
9 That Satvant and Bharata are proper * RV. i v. 46. 1 and 2. Haug has misinterpreted
names is only to be believed, though this chapter as allowing, and not as for-
S&yana does not recognize either. This bidding inequality, not observing that
involves the change of Satoan&m to the verses used are in Gayatrl.
SatocUdm as in <?B. xiii. 5. 4. 21. Cf. ii. 27. * I.e. by the Adhvaryu and Prati-
below AB. viii. 14 ; Weber, Ind* Stud. iz. prasthatr ; see Caland and Henry, VAgni-
268, 264 ; VecUe Index, ii. 421. ftoma, p. 199. Cf. for the chapter TS. vi.
1 RV. i. 2. 1 and 4. Of. KB. xiii. 16. 6. 9. 8, 4 ; £B. iv. 8. 1.
155]
The Cups for two Deities
[— ii. 28
breaths ; verily thus he invokes them. With 4 This the wealthy, collecting
wealth ; here the wealthy, collecting wealth ; in me the wealthy, collecting
wealth ; guardian of the earth, guard mine ear ' he partakes of (the cup)
for the A$vins. * Invoked is the ear together with the self ; may the ear
together with the self invoke me ; invoked are the seers, divine, guardians
of the body, born of fervour ; may the seers, divine, guardians of the body,
born of fervour, invoke me' (he says) ; the seers divine, guardians of the body,
born of fervour, are the breaths ; verily thus he invokes them. He partakes
of (the cup) for Indra and V&yu front to front 2 ; therefore expiration and
inspiration are in front ; he partakes of (the cup) for Mitra and Varuna
front to front ; therefore the eyes are in front ; he partakes of (the cup) for
the Apvins carrying it all round ; therefore both men and beasts hear speech
speaking on all sides.
ii. 28 (ix. 4). (The 1 cups) for two deities are the breaths ; without taking
in breath he should say the offering verses for (the cups) for the deities, for
the continuity of the breath and to avoid splitting the breaths. (The cups)
for two deities are the breaths ; he should not say the second vasat for (the
cups) for two deities. If he were to say the second vasat for those for two
deities, he would bring to rest the unresting breaths ; the second vasat call
is the ending. If one were then to say of him ' He has brought to rest the
unresting breaths ; breath will forsake him,' it would certainly be so.
Therefore he should not say the second vasat for (the cups) for two deities.
They say * Having twice expressed approval the Maitravaruna twice gives
directions; having once expressed approval the Hotr twice says vasat \
what is the expression of approval of the Hotr ? ' (The cups) for two
deities are the breaths ; the expression of approval is the thunderbolt ; if
the Hotr were to express approval between, with the expression as a
thunderbolt he would pierce the breaths of the sacrificer. If one were then
to say of him, ' With the expression of approval as a thunderbolt he has
pierced the breaths of the sacrificer,' it would certainly be so. Therefore
the Hotr should not express approval between (the two offering verses).
Moreover the Maitravaruna is the mind of the sacrifice, the Hotr is the
voice of the sacrifice. Impelled by mind speech speaks, for the speech
which he speaks with mind elsewhere is demoniacal and not welcome to the
gods ; verily thus in that the Maitravaruna twice utters the expression of
approval, this is the expression of approval of the Hotr.
* I. a. the month of the cup is placed opposite
his mouth, and he does not drink pro-
miscuously from any part.
1 This chapter explains the omission of the
anuvofaUcdra in the offering and the fact
that there is only one dgur as there is no
space to intervene between the two offer-
ing verses; see A£S. v. 5. 4, and 21,
where a memorial verse is cited on the
anuvasatk&ra. The latter peculiarity is
again referred to in AB. iii. 0.
ii.29— ]
The Soma Sacrifice
[156
The Seasonal Cups.
ii. 29 (ix. 5). The offerings to the seasons * are the breaths ; in that they
proceed with the offerings to the seasons, verily thus they place the breaths
in the sacrificer. Six (priests) offer (saying) ' With the season ' ; verily thus
they place expiration in the sacrifice ; four with ( With the seasons ' offer ;
verily thus they place inspiration in the sacrifice ; twice with ' With the
season ' later ; verily thus they place cross-breathing in the sacrificer. This
breath is divided in three ways, expiration, inspiration, and cross-breathing.
In that they offer (saying) ' With the season/ ' with the seasons/ ' with the
season/ (it is) for the continuity of the breaths, to avoid splitting the
breaths. The offerings to the seasons are the breaths ; he should not say
the second vasat for the offerings to the seasons ; the seasons are unresting ;
each (follows) each. If he were to say the second vasat for the offerings to
the seasons he would bring to rest the unresting seasons ; the second vasat
is an ending. If one were then to say of him ' He has brought to rest the
unresting seasons ; it will be an ill season ', it would certainly be so. There-
fore he should not say the second vasat for the offerings to the seasons.
The Qu/ps for two Deities (continued).
ii. 30 (ix. 6). (The cups *) for two deities are the breaths ; the sacrificial
food is cattle. Having partaken of (the cups) for two deities he invokes the
sacrificial food ; the sacrificial food is cattle ; verily thus he invokes cattle ;
he confers cattle upon the sacrificer. They say ' Should he eat first the sub-
divided sacrificial food ? (Or) should he partake of the Hotr's goblet 1 ' First
should he eat the subdivided 2 sacrificial food, and then should he partake
of the Hotr's goblet. In that he partakes first of (the cups) for two deities,
thereby is the Soma drink first partaken of by him ; therefore should he
first eat the subdivided sacrificial food, and then partake of the Hotr's
goblet; then on both sides he envelopes food with Soma drinkings, to
envelope food. (The cups) for two deities are the breaths; the Hotr's
AB. ii. 29 and KB. xiii. 9 deal with the
offerings of cups to the Rtus ; see £B. iv.
8. 1 ; A£S. v. 8 ; 99S. vii. 8 ; Caland and
Henry, L'Agni&ma, pp. 224-229. Cf.TS.
vt 5. 8. 2 ; OB. viii. 7 borrows from AB.
as usual. The cups are drawn by the
Adhvaryu and Pratiprasth&tr for the
seasons and offered to the various deities
by the different priests, the gods being
invited to partake 'with the seasons
(season)' ; Eggeling, SBE. zzvi. 819.
ii. 80. 1 Cf. T& vi. 4. 9. 8.
• The avdntandd is a portion of the idd which
is itself subdivided, and held by the Hotr
from before his recitation to before he
partakes of the idd proper ; see A£S. i. 7
998. i. 10-12 ; Weber, Ind. Stud. ix. 226,
226.
157] The Silent Praise [ — ii. 31
goblet is the body ; the remains of (the cups) for two deities he pours down
into the Hotr's goblet ; verily thus the Hotr places the breaths in the body,
with full life for fullness of life ; a full life lives he who knows thus.
The Silent Praise.
ii. 31 (ix. 7). What l the gods did at the sacrifice, that the Asuras did ;
they were of even strength and were not discriminated. Then indeed the
gods saw this silent praise ; that of them the Asuras could not follow. The
silent praise is a silent essence. Whatever weapon the gods raised against
the Asuras that the Asuras perceived and countered ; then the gods saw this
silent praise as a thunderbolt ; they raised it against them ; it the Asuras
did not counter ; it they hurled at them ; with it not countered they smote
them; then indeed the gods prospered, the Asuras were defeated. He
prospers himself, the wicked rival who hates him is defeated, who knows
thus. The gods, regarding themselves as victors, were performing the sacri-
fice ; to it the Asuras came (thinking) ' We will make a confusion of the
sacrifice.' They saw them ranged round on all sides, daring ; they said,
'Let us conclude this sacrifice; let not the Asuras injure our sacrifice/
'Be it so ' (they replied). They concluded it in the silent praise. With
1 Bhuhy Agni, light, light, Agni' they concluded the Ajya and Fraliga
(Qastras). With 'Indra, light, bhuvah, light, Indra' they concluded the
Niskevalya and Marutvatiya (Qastras). With ' Surya, light, light, war,
Surya ' they concluded the Vaigvadeva and Agnimaruta (Qastras). So they
concluded it in the silent praise ; having thus concluded it in the silent
praise they attained the end with it uninjured. Then indeed does the
sacrifice come to a conclusion, when the Hotr recites the silent praise. If
any person should after the recitation of the silent praise reproach him or
curse him, he should say of him, ' He will fall into this misfortune (he
invokes 2). Early to-day we complete this when the silent praise is recited.
Just as one may attend upon one come to his house with due performance,
even so now do we attend upon this.' He falls into this misfortune who
knowing thus, after the silent praise is recited, either reproaches or curses.
Therefore one who knows thus should not reproach or curse when the silent
praise has been recited.
ii 82 (ix. 8). The silent praise is the eyes of the pressings. ' Bhuh, Agni,
light, light, Agni ' is the eyes of the morning pressing. * Indra, light,
1 AB. ii. 81 and 82 contain the treatment of L'Agniftoma, p. 282. Cf. KB. xiv. 1 ;
the silent praise, which is part of the A$S. v. 9. 1 ; 9£S. vii. 9. 1.
Ajya Qastra ; see Caland and Henry, 8 This seems to he the force of et&m.
ii. 32 — ] The Soma Sacrifice [158
bhuvah, light, Indra ' is the eyes of the midday pressing. ' Surya, light,
light, war, Surya' is the eyes of the third pressing. He prospers with
pressings possessed of eyes ; with pressings possessed of eyes he goes to the
world of heaven who knows thus. The silent praise is the eye of the sacri-
fice. The exclamation- being one is said twice ; therefore the eye being one
is (manifested) twice. The silent praise is the root of the sacrifice : if he
desire of a man ' May he be homeless ', he should not recite the silent praise
at his sacrifice ; verily thus he comes to ruin along with the sacrifice which
being without a root falls to ruin. They say ' He should certainly recite ;
it is not good for the priest, if the Hotr does not recite the silent praise, for
on the priest rests the whole sacrifice, on the sacrifice the sacrificer ; there-
fore must it be recited.'
ADHYAYA V
The Ajya Qastra.
ii. 33 (x. 1). The l call is the holy power, the Nivid the lordly power,
the hymn the people; he calls, then he inserts the Nivid; verily thus he makes
the lordly power dependent on the holy power. Having inserted the Nivid
he recites the hymn ; the Nivid is the lordly power, the hymn the people ;
verily, thus he makes the people dependent on the lordly power. If he
desire of a man, * Let me deprive him of the lordly power/ he should recite
the hymn in the middle of the Nivid ; the Nivid is the lordly power, the
hymn the people ; verily thus he deprives him of the lordly power. If he
desire of a man, * Let me deprive him of the people,' he should recite a Nivid
in the middle of the hymn ; the Nivid is the lordly power, the hymn the
people; verily thus he deprives him of the people. But if he desire of
a man ' May all be in due and proper order and correct for him/ he should
call, then insert the Nivid, and then recite the hymn. Thus is the ordering
of all. Prajapati was here being one only in the beginning. He desired
'May I be propagated and become greater'; he practised fervour; he
restrained speech ; at the end of the year he uttered twelve times. The
Nivid has twelve clauses ; it was just the Nivid that he uttered ; after it
were all beings created. Beholding this the seer declares 2 —
' He at the call aforetime of Ayu with his wisdom
Brought into being these sons of man.'
1 AB. ii. 88-41 and KB. xiv. 1-8 deal with vii. 9 ; Caland and Henry, L'Agniftoma,
the Ajya fastra ; see A£S. v. 2 ; £$S. pp. 280-284.
■ RV. i. 96. 2.
159] The Ajya Qastra [ — ii. 35
In that he inserts the Nivid before 8 the hymn (it serves) for propagation ;
he is propagated with offspring, with cattle who knows thus.
ii. 34 (x. 2). ' Agni god-kindled' he recites ; Agni yonder is god-kindled,
for the gods kindle him ; verily thus he establishes him in that world.
< Agni man-kindled ' he recites ; Agni here is man-kindled, for men kindle
him ; verily thus he establishes him in this world. ' Agni the good kindler '
he recites; Agni the good kindler is V&yu, for Vayu himself kindles
himself, himself all this whatever there is here; Vayu verily thus
he establishes in the world of the atmosphere. 'The Hotr god-chosen9
he recites; the Hotr god-chosen is yonder (sun), for he is chosen on all
sides by the gods; verily thus he establishes him in that world. 'The
Hotr chosen by man ' he recites ; the Hotr chosen by man is Agni here,
for he is chosen on all sides by men; verily thus he establishes him in
this world. c Leader of the sacrifices' he recites ; the leader of the sacrifices
is Vayu, for, when he breathes forth, then there is the sacrifice, then the
Agnihotra; verily thus he establishes Vayu in the world of the atmo-
sphere. 4 The charioteer of the offerings ' he recites ; the charioteer of the
offerings1 is yonder (sun), for he as he wanders yonder is as it were
a charioteer ; verily thus in yonder world he establishes him. ' The Hotr
uncrossed ' he recites ; the Hotr uncrossed is Agni here ; no one whatever
crosses him; verily thus he establishes Agni in this world. 'The
crosser, the bearer of the oblation' he recites; the crosser, the bearer
of the oblation is Vayu, for Vayu at once crosses all that whatever
there is here, Vayu carries the oblation to the gods; verily thus he
establishes Vayu in the world of the atmosphere. 'May the god bring
hither the gods ' he recites ; yonder god brings the gods ; verily thus he
establishes him in that world. 'May Agni, the god, offer to the gods'
he recites. Agni here as a god sacrifices to the gods; verily thus he
establishes Agni in this world. 'Let him perform the sacrifices, All-
knower ' he recites ; the All-knower is Vayu, for Vayu makes all that
whatever there is here ; verily thus he establishes Vayu in th$ world of
the atmosphere.
ii. 35 (x. 3). ' Forward to your god Agni' are Anustubh (verses1). He sepa-
rates the two first Fadas ; * therefore a woman separates her thighs. He
creates the last two Padas ; therefore a man unites his thighs. That is a
pairing ; verily thus he makes a pairing at the beginning of the litany, for
generation ; he is propagated with offspring, with cattle, who knows thus.
8 Hence it is calied a Pororuc, Weber, Ind. ii- 85. * RV. iii. 13 ; anuttUbhah may be geni-
Stud. x. 854, d. 8. So AB. ii. 41. tive or nom. pi.
* CL TS. ii. 5. 9. 2 ; Eggeling, SBE. xxvi. * Cf. KB. xiv. 2 ; Lto, La doctrine du sacrifice,
826, a. 1. p. 107.
il 36—]
The Soma Sacrifice
[160
' Forward to your god Agni ' are Anustubh (verses). He separates the first
two Padas, verily thus he makes a thunderbolt broader below; he unites
the last two Padas ; at the beginning a thunderbolt is narrow, and so of
a club and of an axe ; verily thus he hurls a thunderbolt at the foe who
hates him, as a weapon to lay low whom he has to lay low.
ii. 36 (x. 4). The gods and the Asuras fought over these worlds ; * the
gods made the Sadas their refuge ; they conquered them from the Sadas ;
they went to the Agnidh's altar ; they were not conquered thence. Therefore
they spend the fast day at the Agnidh's altar, not in the Sadas, for they
were supported at the Agnidh's altar ; in that they were supported at the
Agnidh's altar that is why the Agnidh's altar has its name. The Asuras
made a scattering of the fires of those gods in the Sadas ; the gods drew
off the fires in the Sadas from the Agnidh's altar ; with them they repelled
the Asuras and the Baksases ; verily thus also the sacrificers draw off the
fires in the Sadas from the Agnidh's altar ; verily thus they repel the
Asuras and the Baksases. In the morning they kept conquering by
the Ajyas ; in that they kept conquering (ajayanta dyari) by the Ajyas
that is why the Ajyas have their name. Of the Hotr offices which continued
conquering, that of the Achavaka was left out ; in it Indra and Agni took
their place; Indra and Agni are the most forcible, mighty, strong, rich,
and effective of the gods; therefore (a hymn) to Indra and Agni the
Achavaka2 recites at the morning pressing, for Indra and Agni took their
place in it. Therefore the other Hotrakas creep to the Sadas in front,
the Achavaka behind, for being left behind as it were he is anxious to
follow after. Therefore a Brahman, skilled in the Be verses and strong,
should perform the Achavaka's part ; thereby it does not become neglected.
ii 37 (x. 5). The sacrifice is a chariot of the gods ; the Ajya and the
PraUga Qastras are its inner reins;1 in that with the Ajya he follows
in recitation the Pavamana, with the PraUga the Ajya (Stotra), verily
thus he separates the inner reins of the chariot to prevent confusion ; in
imitation thereof they separate the inner reins of the chariot of men to
prevent confusion. His chariot, whether of the gods or men does not become
conf used who knows thus. They say ( As is the Stotra, so the Qastra ;
1 Cf. TS. vi. 8. 1. 1 ; ?B. iii. 6. 1. 27-29.
9 For the ^astra of the Achavaka see A£S. v.
10. 28; 99S. vii. 18. 1-4; Caland and
Henry, VAgnittoma, pp. 262, 268.
ii. 87 * The sense seems clearly to be that there
are four reins, two for each horse, the outer
being the Pavamana and Ajya Stotras,
the inner the Ajya and Prattga Qastras ;
the two Ajyas if joined would mean thus
that the two reins (outer and inner) of
the horse would be held together, whereas
by having Pavamana and Ajya, Ajya and
Prauga, the result is that one hand holds
outer and inner, another inner and outer,
so that the two inner do not fall together.
Sayana misses the point by not seeing
that four reins are referred to.
161]
The Ajya Qastra
[— ii. 38
the Saman singers sing to verses for Soma, the purifying; the Hotr
recites the Ajya to Agni ; how then does he follow in recitation the verses
to Soma, the purifying V Soma, the purifying, is Agni; that is declared
by a seer.2 ' Agni, the seer, the purifying ' ; therefore although he proceeds
with verses to Agni, still he follows in recitation the verses to Soma,
the purifying. They say 'As is the Stotra so the Qastra; the Saman
singers sing to verses in Gayatri ; the Hotr recites the Ajya in Anustubhs ;
how then by him are Gayatris followed in recitation.' ' By conversion ' he
should reply. There are seven Anustubhs ; they become eleven through the
first being repeated thrice and the last thrice ; the twelfth is theViraj offering
verse ; not by one syllable do metres change, nor yet by two. These make up
sixteen Gayatri verses. Thus by him although he proceeds with Anustubhs
are Gayatris followed in recitation. ( O Agni with Indra, in the home of
the generous one ', (this verse 3) to Agni and Indra he uses as offering verse.
These two as Indra and Agni did not conquer ; being Agni and Indra they
did conquer; in that he uses (a verse) for Agni and Indra as offering verse
(it serves) for conquest. The Viraj is of thirty-three syllables ; the gods
are thirty-three, eight Vasus, eleven Rudras, twelve Adityas, Prajapati,
and the vasat call. Thus in the very beginning of the litany he makes
the deities sharers in the syllables ; syllable by syllable the gods drink in
order ; verily thus the gods delight in the vessel for the gods. They say,
1 As is the Qastra so the offering verse ; the Hotr recites the Ajya to Agni,
then how does he use (a verse) to Agni and Indra as offering verse.' Be it
to Agni and Indra or to Indra and Agni, the litany is connected with both
Indra and Agni through the cup and the silent praise ; with 4
' O Indra and Agni come hither to the pressed (drink)
The delightful cloud, for our prayers ;
Of it do ye drink, impelled by our desire '
the Adhvaryu draws the cup for Indra and Agni. ' Bhuh, Agni, light,
light, Agni; Indra, light, bhuvah, light, Indra; Surya, light, light, war,
Surya ; ' the Hotr recites as silent praise ; therefore as is the Qastra, so is
the offering verse.
ii. 88 (x. 6). He mutters the muttering of the Hotr ; * thus he pours seed ;
inaudibly he mutters ; inaudible as it were is the pouring of seed. Before
the call he mutters ; whatever there is after the call, that belongs to the
Qastra. To him he calls as he lies on all fours with averted face ; there-
fore turning their backs quadrupeds pour seed ; when he faces him who
• RV. ix. 66. 20. 59S. vii. 2. 1 ; TS. v. 6. 8. 1, which differ
> RV. iii. 25. 4. considerably in text ; see Scheftelowitz,
« RV. iii. 12. 1. Die Apokryphm des fgveda, p. 154.
1 The Japapraisa is laid down in A^S.v. 9. 1 ;
21 [h.0.*, is]
ii.38 — ] The Soma S(uyrifice [162
faces him he becomes two-footed ; therefore bipeds facing (each other)
emit seed.8 ( Father Matarigvan,' he says; the father is the breath;
Matari<jvan is the breath ; seed is the breath ; thus he pours seed. ' Make
the lines unbroken' (he says); what is unbroken is seed, for hence he
arises unbroken. ( May the poets sing unbroken litanies ' ; the poets are
the learned ; ' May they propagate this unbroken seed/ he says, in effect.
' May Soma, All-knower, guide the songs, Brhaspati recite the litanies and
the exclamations !' (he says) ; Brhaspati is the holy power, Soma the lordly
power, the songs and the litanies with the exclamations are the Stotras
and the Qastras. Verily thus instigated by the holy power divine and the
lordly power divine he recites the litanies. These two are the lords of in-
stigation of all this whatever there is here. What he does without instigation
by these two that is not done ; * He has done what is not done/ they say,
in blame. What is done is done, what is done is not undone by him who
knows thus. ' Speech, life, of all life, all life' he says ; life is the breath ;
seed is the breath ; the womb is speech ; thus having created a womb he
pours seed. ( Who (ka) will recite this ? He will recite this/ he says ;
Prajapati is who ; verily thus he says ' Prajapati will propagate this.'
ii. 89 (x. 7). After the call, he recites the silent praise ; thus he develops
the seed poured ; first is then pouring, then development. Inaudibly he
recites the silent praise; inaudible as it were is the pouring of seed.
Secretly as it were he recites the silent praise;1 secretly as it were are
seeds developed. Of six sentences he recites the silent praise ; sixfold is
man, with six members ; 2 verily thus he develops the self as sixfold and
of six members. Having recited the silent praise he recites the Puroruc ;
thus he propagates the seed when developed; first there is development,
then birth. Aloud he recites the Puroruc, verily openly he propagates
him. He recites the Puroruc in twelve sentences; the year has twelve
months ; Prajapati is the year ; he is the propagator of all this. He who
is the propagator of all this propagates him with offspring and cattle, for
generation. He is propagated with offspring, with cattle, who knows thus.
He recites the Puroruc to Jatavedas, with an allusion to Jatavedas. They say,
' Since the morning pressing is the abode of Jatavedas, then why at the
morning pressing does he recite a Puroruc to Jatavedas?' Jatavedas is
the breath, for he knows of born creatures. Of so many creatures as he
knows, they become ; for how could they exist of whom he knows not ?
If one knows the making of the self in the Ajya, that is well known.
3 Cf. Levi, La doctrine du sacrifice, p. 107. well m at the end, when six are to be
1 See A£S. v. 9. 11 : there is a pause after used.
each jyotih in the middle of the three as s Cf. TS. v. 6. 9. 1.
163] The Ajya Qastra [ — ii. 41
ii. 40 (x .8). ' Forward to your god, Agni,' he recites.1 ' Forward ' is the
breath, for all these creatures advance following after the breath ; verily
thus he creates the breath, he makes breath perfect. ' Radiant, unparalleled/
he recites;8 mind is radiant, for there is nothing prior to mind; verily
thus he creates mind, he makes mind perfect. * He for us protection for
our enjoyment/ he recites ; 3 protection is speech ; therefore of one follow-
ing him in speech he says, * I have accorded him what has a protection ' ;
verily thus he creates speech, he makes speech perfect. ' Do thou aid us,
O Brahman ' he recites 4 ; the holy power is the ear, for by the ear the holy
power hears, in the ear does the holy power find support ; verily thus he
creates the ear, he makes the ear perfect. ' He is the holder, the sage, of
them' he recites;5 the holder is inspiration, for expiration here is
restrained by inspiration and departs not ; verily thus he creates inspira-
tion, he makes inspiration perfect. 'The righteous, of whom the two
worlds' he recites;0 the right is the eye; therefore when two contend,
whichever says ' I actually have seen it with my eye/ him men believe ; verily
thus he creates the eye, he makes the eye perfect. ' Do thou accord us
wealth with a thousand, with offspring, with prosperity ', he recites 7 the
last (verse) as concluding verse ; the self when put together is possessed
of a thousand, offspring, and prosperity ; verily thus he creates the self as
a complex, he makes the self as a complex perfect. He sacrifices with an
offering verse ; the offering verse is acquisition, prospering destiny ; verily
thus he creates a prospering destiny,' he makes a prospering destiny perfect.
He knowing thus, having come into being as composed of the metres, the
deities, the holy power, immortality, goes to the gods, he who knows thus.
If one knows how having come into being as composed of the metres, the
deities the holy power, immortality, he goes to the gods, that is well
known. So with regard to the self ; now with regard to the deities.
ii. 41 (x. 9). He recites the silent praise as of six clauses ; the seasons are
six ; verily thus he places the seasons in order ; he goes to the seasons.
He recites the Puroruc as of twelve clauses; the months are twelve;
verily thus he places the months in order; he goes to the months.
' Forward to your god, Agni ' he recites1 ; * forward' is the atmosphere, for all
these creatures advance following the atmosphere ; verily thus he places the
atmosphere in order ; he goes to the atmosphere. ' Radiant, unparalleled '
he recites ; 2 he who yonder gives heat is radiant, for there is nothing that is
i RV. iii. 18. 1. 4 RV. iii. 13. 6.
• RV. iii. 18. 5. » RV. iii. 18. 8.
» RV. iii. 18. 4. damd ay&Asi read by Aufrecht ■ RV. iii. 18. 2.
is clearly right though Sayana had 7 RV. iii. 18. 7.
*yd*<t. So also Weber (Ind. Stud. ix. ii. 41. 1 RV. iii. 18. 1.
265). ' RV. iii 18. 5.
ii. 41] The Soma Sacrifice [164
before him ; verily thus he places him in order ; he goes to him. ' He for
us protection for our enjoyment ' he recites ; 3 Agni accords protection as
proper foods ; verily thus he places Agni in order ; he goes to Agni. * Do
thou aid us, 0 Brahman ' he recites ; 4 the holy power is the moon ; verily
thus he places the moon in order ; he goes to the moon. ' He is the holder,
the sage, of them ' he recites ; 6 the holder is Vayu, for this atmosphere
held by Vayu does not fall in ; verily thus he places Vayu in order ; he
goes to Vayu. ' The righteous of whom the two worlds ' he recites ; 8
the two worlds are sky and earth ; verily thus he places sky and earth in
order ; he goes to sky and earth. ' Do thou accord us wealth with a thou-
sand, with offspring, with prosperity ', with the last (verse 7) he concludes ;
the year as a complex possesses a thousand, offspring, and prosperity;
verily thus he places the year as a complex in order ; he goes to the year
as a complex. He sacrifices with an offering verse ; the offering verse is
rain and lightning, for lightning here gives rain and proper food ; verily
thus he places lightning in order; he goes to the lightning. He who
knows this becomes thus composed, composed of the deities.
» RV. iii. 18. 4. « RV. iii. 18. 2.
« RV. iii. 18. 6. 7 BV. in. 18. 7.
• RV. iii. 18. 8.
PAftCIKA III ;
The Soma Sacrifice (continued).
ADHYAYA I
The Prailga (Rostra.
iii. 1 (xi. 1). The l Praiiga is a litany of the cups ; nine cups are drawn in
the morning; with nine (verses) do they sing in the Bahispavamana
(Stotra) ; when the Stoma has been performed, he draws the tenth ; the
sound Kin of the other (verses) is the tenth; thus is there equality.
(A triplet*) to. Vayu he recites; thereby has the Vayu (cup) its litany.
(A triplet 8) to Indra and Vayu he recites ; thereby has (the cup) for Indra
and Vayu its litany. (A triplet4) for Mitra and Varuna he recites;
thereby has (the cup) for Mitra and Varuna its litany. (A triplet 6) for
the A9vins he recites; thereby has (the cup) for the Afvins its litany.
(A triplet6) for Indra he recites; thereby have (the cups) Qukra and
Manthin litanies. (A triplet 7) for the All-gods he recites ; thereby has
Agrayana cup its litany. (A triplet8) for Sarasvati he recites; there is
no cup for Sarasvati, but Sarasvati is speech ; whatever cups are drawn
with speech, they have all litanies recited for him, they become possessed
of litanies for him, who knows thus.
iii. 2 (xi. 2). By the Praiiga he wins proper food ; now various deities
are celebrated in the Praiiga, different litanies are performed in the
Praiiga, different kinds of food are placed in the cups of him who knows
thus. Now the Prauga is the most related to the self of the litanies for
the sacrificer as it were ; ' therefore it is most to be perfected as it were
by him, they say, ' for by it the Hotr makes him perfect.' (A triplet *)
to Vayu he recites ; therefore they say ' The breath is Vayu, seed is the
1 AB. iii. 1-4 and RB. xiv. 4 and 5 deal with « RV. i. 2. 7-9.
the Prauga or second ^astra of the Hotr * RV. i. 8. 1-8.
at the morning pressing ; see A£S. v. 10; * RV. i. 8. 4-6.
90S. Tii 10 ; Caland and Henry, VAgni- 7 RV. i. 8. 7-9.
ftoma, pp. 289-241. * RV. i. 8. 10-12.
« RV.' i. 2. 1-8. iii. 2. » RV. i. 2. 1-8.
» RV. i. 2. 4-«.
iii. 2 — ] The Soma Sacrifice [166
breath; seed comes into existence first when man comes into existence.'
In that he recites (a triplet) to Visnu, verily thus he makes his breath
perfect. (A triplet 2) to Indra and Vayu he recites ; where there is expira-
tion, there is inspiration ; in that he recites (a triplet) to Indra and Vayu,
verily thus his expiration and inspiration he makes perfect. (A triplet 3)
to Mitra and Varuna he recites ; therefore they say ' The eye comes into
existence first when man comes into existence.' In that he recites (a
triplet) to Mitra and Varuna, verily thus he makes his eye perfect.
(A triplet4) to the A$vins he recites; therefore they talk of a child born
* He is trying to listen ; he is taking notice.' In that he recites (a triplet)
to the Apvins, verily thus he makes his ear perfect. (A triplet0) to Indra
he recites ; therefore they talk of a child born, * He is holding erect his
neck, and also his head ' ; in that he recites (a triplet) to Indra, verily thus
he makes his strength perfect. (A triplet6) to the All-gods he recites;
therefore a child born crawls on all fours, for the limbs are connected with
the All-gods; in that he recites (a triplet) to the All-gods, verily thus
he makes his limbs perfect. He recites (a triplet7) to Sarasvati; therefore
to a child born speech comes last, for Sarasvati is speech; in that he
recites (a triplet) to Sarasvati, verily thus he makes his speech perfect.
He being born is born from all these deities, from all the litanies, from
all metres, from all Praugas, from all pressings, who knows thus and for
whom knowing thus they recite thus.
iii. 3 (xi. 3). The Praiiga is a litany of the breaths ; seven deities he
celebrates ; seven are the breaths in the head ; verily thus he places the
breaths in the head. ' Should he consider the good or evil of the sacrificer '
he used to say,1 ' whose Hotr he is 1 ' He should do to him at this point
as he may desire. If he desire of a man ' Let me deprive him of expira-
tion ', he should recite (the triplet) to Vayu for him in confusion ; a verse
or a line he should pass over; thereby is it confused; verily thus does
he deprive him of expiration. If he desire of a man 'Let me deprive
him of expiration and inspiration, he should recite for him (the triplet)
to Indra and Vayu in confusion ; he should pass over a verse or a line ;
thereby is it confused; verily thus he deprives him of expiration and
inspiration. If he desire of a man 'Let me deprive him of the eye',
he should recite for him (the triplet) to Mitra and Varuna in confusion ;
he should pass over a verse or a line ; thereby is it confused ; verily thus
» RV. i. 2. 4-6. 7 RV. i. 8. 10-12.
8 RV. L 2. 7-9. * For the references see abore AB. iii. 1 and
4 RV. i. 8. 1-8. 2. For the sentiment of. LeVi, La doctrine
8 RV. i. 8. 4-6. du sacrifice,?. 128. The teacher is meant.
• RV. i. 3. 7-0.
167] The PraUga Qastra [— iii.4
he deprives him of the eye. If he desire of a man ' Let me deprive him
of the ear ', he should recite for him (the triplet) to the Atjvins in confu-
sion ; he should pass over a verse or a line ; thereby is it confused ; verily
thus he deprives him of the ear. If he desire of a man ' Let me deprive
him of strength ', he should recite for him (the triplet) to Indra in confu-
sion ; he should pass over a verse or a line ; thereby is it confused ; verily
thus he deprives him of strength. If he desire of a man ' Let me deprive
him of limbs', he should recite for him (the triplet) to the All-gods in
confusion ; he should pass over a verse or a line ; thereby is it confused ;
verily thus he deprives him of limbs. If he desire of a man ' Let me
deprive him of speech ', he should recite for him (the triplet) to Sarasvati
in confusion ; he should pass over a verse or a line ; thereby is it confused ;
verily thus he deprives him of speech. But if he desire of a man ' With
all his members, with all the self, let me make him to prosper *, verily
let him recite for him thus in due and proper order; verily thus he
makes him prosper with all his members, with all his self. With all his
members, with all his self, he prospers who knows thus.
iii. 4 (xi. 4). They say ' As is the Stotra, so the Qastra ; the Saman singers
sing to (verses to) Agni ; 1 the Hotr starts with one to Vayu ; how does he
follow in recitation (verses) to Agni ? ' These deities are all forms of Agni ;
in that Agni burns forward as it were that is his form as Vayu ; thereby
he follows in recitation that (form) of his.8 Again in that making two as
it were he burns and Indra and Vayu are two, that is his form as Indra
and Vayu ; thereby he follows in recitation that of his. Again in that he
leaps up and down, that is his form as Mitra and Varuna; thereby he
follows in recitation that of his. Again in that Agni is dread of contact,
that is his form as Varuna; in that him being dread of contact they
serve with friendliness, that is his form as Mitra; thereby he follows
in recitation that of his. Again in that they kindle him with both arms
from the two fire sticks and the A9vins are two, that is his form as the
Afvins ; thereby he follows in recitation that of his. Again in that with
loud noise, thundering, and making the sound ba ba ba he burns, whence
creatures shudder away, that is his form as Indra; thereby he follows
in recitation that of him. Again in that him being one they carry apart
in many places, that is his form as the All-gods ; thereby he follows in
recitation that of him. Again in that he burns, roaring and uttering
speech as it were, that is his form as Sarasvati; thereby he follows in
recitation that of his. So though he begins with (a verse) to Vayu, in
1 I. e. the Ajya Stotra on BV. vi. 16. 10-12. * This version is possibly correct, or tad -
For the rule of consonance see TB. ii. 2. < thus y ; ' thus with this (form) of his he
6. 3. imitates in recitation \
ill. 4 — ] The Soma Sacrifice [168
each triplet through these deities he follows in recitation (the triplet)
of the Stotra. Having recited the Vaifvadeva litany3 he uses (a verse)
to the All-gods as4 offering verse.
* With all the sweet Soma drink,
0 Agni, with Indra, with V&yu,
Do thou drink according to Mitra's laws.'
According to their portion he thus delights the deities.
The Va$at Call.
iii. 5 (xi. 5). The 1 vasat call is a vessel of the gods ; he says the vasat
call ; verily thus with a vessel of the gods he delights the deities. He
says a second vasat.2 Just as in this world men delight horses or cows
by renewed attention, verily so they delight the deities by renewed atten-
tion in that he says the second vasaf. ' These fires they worship ' they say,
'the Dhisnyas; then why do they offer in the former (fire), and say
vasat in the former 1 ' In that with ' O Agni, enjoy the Soma ' he says
the second vasat call, thereby he delights the Dhisnyas. ' They partake
of the Soma draughts when incomplete,' they say ' for whom .he does
not say the second va§at call;3 what now is the portion for Svistakrt of the
Soma?' In that with 'O Agni, enjoy the Soma' he says the second
vasat call, thereby they partake of the Soma draughts when complete;
this is the Svistakrt portion of the Soma. He says the call vasat
iii. 6 (xi. 6). The vasat call is a thunderbolt ; he should think of him
whom he hates when about to say the vasat call ; verily in him he places
the thunderbolt. In the vasat call he says (the word) ' six ' ; the seasons
are six; verily thus he puts in order the seasons; the seasons he
establishes; all this whatever there is here finds support through the
seasons finding support. He finds support who knows thus. As to this
Hiranyadant Baida 1 used to say c These six thereby he establishes ; sky
is established on the atmosphere ; the atmosphere on the earth ; the earth
on the waters ; the waters on truth ; truth on the holy power ; the holy
' Probably ukkham here merely refers to the (see Hillebrandt, RituaUitteratur, p. 102 ;
fact that the Prauga 9**tra includes all Caland and Henry, L'Agniftoma, p. 284).
the gods ; so the Ajya Stotra is called Cf. A$S. v. 5. 19 ; 9£S. vii. 8. 6 ; VaU.
hpittaka-vaipadeva, the fall term Vai- xviii. 10 ; Ap^S. xix. 8. 1. The repetition
cvadera belonging to the 9aat,ra an^ °' ^he vauftU follows from A£S. i. 5. 5 ;
Stotra of the evening pressing. 99& j. i. 89, and the words above are
4 RV. L 14. 10. not the anuvaxilkara. It is correctly ex-
1 GB. viii. 1-6 foUow AB. iii. 6-S. plained by BRvi. 824.
1 The term means that there is said a second * See above AB. ii. 28.
vauStai with the words aomasyOgne vihl 8 iii 6.1 Of. AA. ii. 1. 5 with Keith's note.
169] The Vafat Call [ — iii. a
power on fervour/ All this whatever there is here finds support in these
supports finding support. He finds support who knows thus. He says
vausat as the va§at call; van is yonder (sun), mt (six) the seasons; verily thus
he places him in the seasons, he establishes him in the seasons ; whatever
as it were he does to the gods, that as it were the gods do to him.
iii. 7 (xi. 7). There are three vasat calls, the thunderbolt, the hider of his
abode, the empty. The vasat call which he makes aloud and forcibly is the
thunderbolt ; it he hurls as a missile at the rival who hates him to lay him
low whom he should lay low. Therefore is it the vasat to be said by one
with rivals. That which is even, continuous, and without loss of (part of)
the verse,1 is the hider of his abode ; on it depend offspring and cattle ;
therefore it is the vasat to be said by one desiring oflspring and cattle.
That one wherein the sat fails9 is the empty; he empties himself, he
empties the sacrificer; the sayer of vasat becomes worse, he becomes worse
for whom he says vasat Therefore he should not desire it. 'Should
he consider the good and evil of the sacrificer ', he used to say, 'whose
Hotr he is ? ' He should do to him herein as he may desire. If he desire
of a man ' As he has been before sacrificing, so let him be after sacrificing ',
he should say the vasat call for him as he recites the Re for him ; verily
thus he makes him the same. If he desire of a man ' Let him be worse ',
having recited the Re for him in a more raised tone he should say the
vasat call in a more depressed tone; verily thus he makes him worse.
If he desire of a man 'May he be better9, having recited the Re for him
in a more depressed tone, he should say the vasat call in a more raised
tone; from8 prosperity he places him in prosperity. The vasat is said
continuously with the Re,4 for continuity ; he is united with offspring and
cattle who knows thus.
iii. 8 (xi. 8). He should meditate on the deity for whom the oblation is
taken when about to say the vasat; verily thus openly he delights the
deities; before all eyes he sacrifices to the deity. The vasat call is a
thunderbolt ; it shines when hurled if not appeased. Of it not every man
as it were knows the appeasing nor the support. From it even now there
is often as it were death. The appeasing of it, the support is 'Speech1 '.
1 L e. without the loss of the last syllable of see A£S. i. 5. 6 ; 90S. i. 1. 84, 86 (which
the Re merged in the om. See n. 4. allows same vd).
> S&yana says that fat^vofot and the loss is 4 Whether with Pluti or not, 9£S. i. 1. 42,
in a low pronunciation. The sense seems 48.
to be that the fat is lost through imperfect iii 8. * A^S. i. 5. 17 : v&g qjah saha qjo mayi
utterance. pr&n&p&nau; 00S. i. 1. 89 has a slightly
1 frfye S&yana, but piyah seems at least as different form.
probable. For the mode of pronunciation
22 [«.o.«. «»]
iii. 8 — ] The Soma Sacrifice [170
Therefore after each vasat call he should recite as accompaniment
' Speech ' ; appeased it injures him not. With ' O vasat call, do not injure
me ; let me not injure thee ; with the great I invoke mind, with cross-
breathing body; thou art a support; win support; make me attain
support ' he should accompany the vasat call. As to that he* used to say
' That is long, yet it is impotent. With " Force, strength, force " he should
accompany the vasat call ; force and strength are the two dearest forms
of the vasat call; verily thus he unites it with its abode; with a dear
abode does he prosper who knows thus.9 The vasat call is speech and
expiration and inspiration; they depart when each va8at call has been
said. Them he should accompany with ' Speech, force, strength, force,
in me expiration and inspiration1; verily doth the Hotr establish speech
and expiration and inspiration in the self, with a full life, for fullness of
life ; a full life he lives who knows thus.8
iii. 9 (xi. 9). The sacrifice went away from the gods ; they sought to start
it up with the directions; in that they sought to start it up with the
directions, that is why the directions have their name (praisa). It they
made radiant with the Puroruces ; that is why the Puroruces have their
name. It they found on the altar; in that they found it on the altar,
that is why the altar has its name (vedi). It, when found, they drew off with
drawing (cups) ; in that they drew it off with drawing (cups), that is why
the cups have their name (graha). Having found it they made it known
by Nivids; in that having found it they made it known (nyavedayan)
by Nivids, that is why Nivids have their name. He who seeks what is
lost desires something great or small; of the two he who desires the
greater has the better desire ; he who knows the directions as ever greater,
knows them better, for the directions are a seeking for what is lost ; there-
fore standing bent forward > he gives directions.
The Nivids.
iii. 10 (xi. 10). The Nivids are the embryos of the litanies ; in that they
are inserted before the litanies at the morning pressing, therefore embryos
are deposited at the back and come into being at the back. In that they
are inserted in the middle at the midday, therefore embryos are held in
the middle. In that they are placed at the end at the third pressing,
1 I. e. as Kauai taki is often cited in the KB., * The reason given by Sayana is (1) in respect
so Aitareya is thus meant in the AB. as to a father or teacher or (2) as a mode
There is no iti to end the quotation. of concealment in finding a lost article :
8 The beginning of the chapter is found also obviously (8) stooping to seek what is lost
in Yaska, Nirukta, viii. 22. is possible.
171]
The Nivids
m ...
[—111. 11
therefore offspring are born downward thence, for generation. He is
propagated with offspring and cattle who knows thus. The Nivids are
the ornaments 1 of the litanies ; in that they are inserted at the morning
pressing before the litanies, that is as if one were to make a decoration
in the upper part of the warp ; in that they are inserted in the middle
at the midday, that is as if one were to make a decoration in the middle ;
in that they are inserted at the end at the third pressing, that is as if
one were to make a decoration in the lower part of the warp. On all
sides he shines with the decoration of the sacrifice who knows thus.
iii. 11 (xi. 11). The Nivids are deities connected with the sun; in that
they are inserted before the litanies at the morning pressing, in the middle
at the midday pressing, at the end at the third pressing, verily thus they
follow the course of the sun. By quarters the gods gathered together the
sacrifice ; thereby by sentences are the Nivids recited. In that the gods
gathered together the sacrifice, therefore the horse came into being ; there-
fore they say ' A horse should he give to the reciter of Nivids ' ; that boon
indeed do they give. He should not pass over a sentence of the Nivid ;
if he were to pass over a sentence of the Nivid, he would make a break in
the sacrifice; as the break in the sacrifice grows the sacrificer becomes
worse. Therefore should he not pass over a line of the Nivid. He should
not invert two sentences of the Nivid ; if he were to invert two sentences
of the Nivid, he would confuse the sacrifice ; the sacrificer would be confused.
Therefore he should not invert two sentences of the Nivid. He should not
unite two sentences of the Nivid ; if he were to unite two sentences of the
Nivid, he would contract the life of the sacrifice, the sacrificer would be
likely to die. Therefore he should not unite two sentences of the Nivid.
'Forward this holy power; forward this lordly power,' these two only
should he unite, to unite the lordly power with the holy power ; therefore
are the lordly and the holy powers united. He should not go beyond (a hymn)
of three or four verses for inserting a Nivid ; each single sentence of a Nivid
is a counterpart1 to a verse, (even) to a hymn; therefore one must not go
beyond (a hymn) of three or four verses for inserting a Nivid, for by the
Nivid in itself the Stotra is exceeded in recitation. Having left one (verse)
over should he insert a Nivid at the third pressing ; if he were to insert having
left two over, he would injure the propagative power ; thus he would deprive
people of embryos ; therefore having left one only over, he should insert
a Nivid at the third pressing. He should not go past the Nivid with the
1 pef&h and pqa* in one passage are curious,
but no doubt the desire to represent
nividah more accurately is the cause.
iii. 11. 1 Haug against S&yana takes that the
sense must be that he is to use no hymn
of 3 or 4 verses for a Nivid. This cannot
be correct. S&yana holds that no shorter
hymn is to be used.
111. 11—]
The Soma Sacrifice
[172
hymn ; if with a hymn he goes past the Nivid, he should not return there ;
verily that stays in its place ; having taken another hymn of the same deity
and metre he should insert in it the NivicL * Let us depart not from the
way ' he recites 2 before the hymn ; he goes from the way who is confused
at the sacrifice. c Not from the sacrifice with Soma, O Indra ' (he says) ;
verily thus he falls not away from the sacrifice. * May not evil spirits stand
within us ' (he says) ; verily thus he smites away those who plot evil.
' That which accomplished the sacrifice
The web spread out among the gods,
May we accomplish, when offered '
(he says 8). The web is offspring ; verily thus he secures offspring for him
(he says8). 'Mind we invoke with Soma for Nara^ansa' (he says4); by
mind the sacrifice is carried on, by mind it is performed. This here is the
expiation.
ADHYAYA II
The Marutvatiya Qastra.
iii. 12 (xii. 1). 'The1 subjects of the gods must be brought into order'
they say, ' The metre must be made to rest on the metre.' ' Let us two praise '
is his call of three syllables at the morning pressing ; * Let us recite, 0 divine
one' is the Adhvaryu's response in five syllables; that makes up eight
syllables ; the Gayatri has eight syllables ; verily they place the G&yatri in
front at the morning' pressing. * The hymn hath been recited ' he says, having
recited, in four syllables; 'Yes, reciter of hymns' replies the Adhvaryu
in four syllables; that makes up eight syllables; the Gayatri has eight
syllables ; verily thus they place the Gayatri on both sides at the morning
pressing. ' O Adhvaryu, let us two recite ' is his call of six syllables at mid-
day ; 'Let us recite, O divine one ' the Adhvaryu replies in five syllables ; that
makes up eleven syllables ; the Tristubh has eleven syllables ; verily thus
they place the Tristubh in front at the midday (pressing). ' The hymn hath
been uttered to Indra' he says, having recited, in seven syllables; 'Yes,
reciter of hymns' replies the Adhvaryu in four syllables ; that makes up
eleven syllables ; the Tristubh has eleven syllables ; verily thus they place
» BV. x. 57.
» BV. x. 57. 2.
* BV. x. 57. 8.
1 For the calls and replies see KB. xiv. 8 ;
Caland and Henry, VAgntotoma, p. 282 ;
Weber, IruL Stud. x. 86. They are to be
8, 11, and 12 syllables at the three
pressings in order. The calls are all
clearly mutilated forms from fans with
om. Ct also TS. iii. 2. 9; GB. viii. 10
imitates as usual. HiUebrandt (RikuU-
titteratury p. 104) sees in dawa a corruption
of
173] The Marutvatiya Qastra [ — iiL 14
the Tris^nbh on both sides at the midday (pressing). ' O Adhvaryu, so let
us two recite ' is his call of seven syllables at the third pressing ; * Let us
recite, O divine one ' the Adhvaryu replies in five syllables ; that makes
up twelve syllables; the Jagati has twelve syllables; verily thus they
place the Jagati in front at the third pressing. 'The hymn hath been
uttered to Indra, to the gods ' he says, having recited, in eleven * syllables ;
' Yes ' replies the Adhvaryu in one syllable ; that makes up twelve syllables ;
the Jagati has twelve syllables ; verily thus they place the Jagati on both
sides at the third pressing. Seeing this the seer declares it a verse,3
1 That the G&yatrl is deposited on the G&yatH,
Or that they fashioned the Tristubh from the Tristubh,
Or that the Jagati Pada is placed on the Jagati,
They who know this obtain immortality/
Verily thus metre on metre he establishes. The subjects of the gods he
sets in order who knows thus.
iii. 13 (xii. 2). Prajapati assigned to the gods the sacrifice and the metres
in portions. He allotted the Gayatri at the morning pressing to Agni and
the Vasus, the Tristubh to Indra and the Rudras at the midday (pressing),
the Jagati to the All-gods, and the Adityas at the third pressing. Now,
the metre that was his own, the Anustubh, he pushed out to the end to
the office of the Achavaka; she, the Anustubh, said to him ' Assuredly thou
art the worst of the gods whose own metre I am and who yet hast pushed
me to the end to the office of the Achavaka.' This he recognized ; he took
his own Soma offering; he brought the Anustubh round to the very
beginning in his own Soma offering ; therefore the Anustubh is employed
at the very beginning of all the pressings. The very first does he become,
pre-eminence doth he attain, who knows thus. He arranged this in his own
Soma offering ; therefore whenever it falls under the power of the sacrificer
the sacrifice is in order ; (all) is in order for that people when a sacrificer
knowing thus has power.
iii. 14 (xii. 3). Agni was the Hotr of the gods 1 ; for him death waited in
the Bahispavamana (Stotra) ; he began the Ajya (Qastra) with an Anustubh ;
verily thus he evaded death. For him it waited in the Ajya (Stotra) ; he
began with the Prauga ; verily thus he evaded death. For him it waited in
the Madhyamdina Pavamana ; he began the Marutvatiya with an Anustubh ;
verily thus he evaded death. For him it could not wait in the Brhati verses
in the midday (pressing) ; the Brhati verses are the breaths ; verily thus it
* Bat there are only ten, even with the berg, Prolegomena, p. 876) devebhi(y)ah. '
necessary break of Sandhi. avOei may be 9 RV. i. 164. 28.
read, but far more probably (see Olden- l Cf. KB. zv. 5.
lii. 14 — ] The Soma Sacrifice [174
could not penetrate the breaths. Therefore at the midday pressing Hotr
begins with a strophe in Brhati ; the Brhati verses are the breaths ; verily
thus he begins with reference to the breaths. For him it waited in the
third Pavamana; he began the Vai?vadeva (Qastra) with an Anus^ubh;
verily thus he evaded death. For him it waited in the Yajftayajfiiya ; he
began the Agnimaruta (Qastra) with (a triplet) for Vaifvanara ; verily thus
he evaded death. That for Vaipvanara is a thunderbolt, the Yajnayajfiiya
is a support ; verily thus by the thunderbolt he drives away death from the
support. He having unloosened all the nets, all the posts, of death, was
released in safety ; in safety verily is the Hotr released with full life, for
fullness of life ; a full life he lives who knows thus.
iii. 15 (xii. 4). Indra 1 having slain Vrtra, thinking ' I have not laid (him)
low ', went to the further distances ; to the very furthest distance he went ;
the very furthest distance is the Anus$ubh ; the Anustubh is speech. He,
having entered speech, lay there ; him all creatures severally searched for.
Him on the previous day the fathers found, on the second day the gods.
Therefore on the previous day is offering made to the fathers, on the second
day they sacrifice to the gods. They said, ' Let us press ; so assuredly most
quickly will he come to us.' They pressed ; with 2 ' Thee like a car for aid '
they turned him towards (them) ; at (the verse a) praising the pressed (drink)>
' This drink, O bright one, is pressed ' he became revealed to them. With 4
' O Indra, come nearer ' they brought him into the midst ; with a sacrifice
to which Indra has come he sacrifices, with a sacrifice possessing Indra he
prospers, who knows thus.
iii. 16 (xii. 5). When Indra had slain Vrtra all the deities left him, thinking
1 He has not laid (him) low ' ; the Maruts only, his true comrades, did not
leave ; the Maruts, true comrades, are the breaths ; the breaths did not then
leave him. Therefore this unchanging Pragatha1 containing (the word)
' true friend ' is recited, ' Hither, O true friend, with true friends.' Even if
here onwards a recitation to Indra is recited, the whole is the Marutvatiya,
if this unchanging Pragatha is recited, containing (the word) ' true friend',
' Hither, O true friend, with true friends.'
iii. 17 (xii. 6). He recites a Pragatha l to Brahmanaspati ; with Brhaspati
as Purohita the gods conquered the world of heaven, and conquered in the
1 AB. iii. 12-14 oontains introductory matter ; 8 RV. viii 2. 1.
16-21 and KB. xv. 2 and 8 deal with the * RV. viii. 68. 6.
Marutvatiya fastra, the first of the mid- iii. 16. l RV. viii. 68. 6 and 6.
day pressing ; see A£S. v. 14 ; ($S. vii. iii.17. 1 The Pavamana is composed of 8 Gayatri
6-26 ; viii 16 ; Caland and Henry, verses, SV. ii 22-24 ; 2 Brhati, ii 26,
L'Agttiftoma, pp. 299-804. For this 26; and 8 Tristubh, ii. 27-29. The Brhati
chapter cf. TS. ii 6. 8. 6 ; (B. i 6. 4. 1. and Qayatrl verses are made up to 6 each,
3 RV. viii. 6a 1. 2 Brhatls as usual being made to give 8.
175] The Marutvatlya Qastra [ — iii. 18
world. Verily so also the sacrificer with Brhaspati as Parohita conquers
the world of heaven and conquers in the world. These two Pragathas,
though not being chanted, are recited with repetitions. They say ' Seeing
that nothing which is not chanted is recited with a repetition, then how are
these two Pragathas, which are not chanted, recited with repetitions ? ' The
Marutvatlya is the litany of the Pavamana (Stotra) ; there they chant to
six Gayatri verses, six Brhati verses, and three Tristubh verses ; this is the
midday Pavamana, in the Pancadaga (Stoma), with three metres. They say
'How is this midday Pavamana, in the Paficadaga, with three metres
followed in recitation 1 ' The two last verses of the strophe are in Gayatri,
the antistrophe is in Gayatri2; by these the Gayatri verses are followed in
recitation ; by the two Pragathas the Brhati verses are followed in recita-
tion. In these Brhati verses the Saman singers chant with repetitions with
the Raurava and Yaudhajaya (Samans) ; 8 therefore these two Pragathas,
though not chanted, are recited with repetitions ; thus with the Qastra he
follows the Stotra. By the inserted verses in Tristubh 4 and the Tristubh
Nivid insertion0 the Tristubh verses by him are followed in recitation.
Thus indeed is the midday Pavamana in the Pancada^a with three metres
followed in recitation by him who knows thus.
iii. 18 (xii. 7). He recites the inserted verses ; by the inserted verses Praja-
pati milked from these worlds whatever desire he desired ; by means of the
inserted verses he milks from these worlds whatever he desires, who knows
thus. Now as to these inserted verses, whenever the gods observed a breach
in the sacrifice that they closed up by the inserted verses ; that is why the
inserted verses have their name. With a sacrifice without breach does he
sacrifice who knows thus. Now as to these inserted verses, the inserted
verses are the sewing of the sacrifice ; just as one continues putting together
a garment with a needle, so does he continue with these putting together
the breach in the sacrifice who knows thus. Further as to the inserted
verses, the inserted verses are the recitations for the Upasads ; ( Agni is the
leader' (he says1) ; the first Upasad is connected with Agni ; of that this is
the recitation. ' Thou with insight, 0 Soma ' (he says 2) ; the second Upasad
is connected with Soma ; of that this is the recitation. ' They swell the
waters ' (he says 8) ; the third Upasad is connected with Visnu ; of that this
is the recitation. So much space as by sacrifice with the Soma sacrifice he
9 RV. viii. 68. 1-8, and 2. 1-8 for antistrophe. 5 See AB. iii. 19.
The two Pragathas are BV. viii 58. 5, 6 ; 1 RV. iii. 20. 4. In §§ 8, 6, 6 ad fin. new
i. 40. 5, 6. clauses should begin with yad and not as
* These are those to which SV. ii. 25 and 26 in Aufrecht.
are sung ; cf. Simon, Putpa Siitra, p. 759. 8 RV. i. 91. 2.
< See AB. iii. 18. ' RV. i. 64. 6.
Hi. 18 — ] The Soma Sacrifice [176
conquers, that he conquers with each Upasad who knows thus and who
knowing thus recites the inserted verses. As to this some hold ' Tou the
great' should he recite;* saying 'We know that this (verse) is recited
among the Bharatas.' That is not to be regarded. If he were to recite it,
Parjanya would be liable not to rain.6 ' They swell the waters ' only he should
recite ; that line has rain in it ; it mentions the Maruts in ' Maruts ', and
contains (the word) ' lead ' in ' Like a steed to make rain they lead about ' ;
that which has (the word) 'lead' has the word 'stride'; that which has
' stride ' is connected with Visnu ; ' The strong one ' (he says) ; the strong
one is Indra. In this (verse) there are four clauses, referring respectively
to rain, the Maruts, Visnu, and Indra. This verse which has its place in
the third pressing is recited at the midday (pressing) ; therefore the cattle
of the Bharatas now spend the evening in the cattle-ground, and at the
midday come up to the cattle-shed.6 It is in Jagati, for cattle are connected
with the Jagati; the midday is the self of the sacrificer; thus he confers
cattle on the sacrificer.
iii. 19 (xii. 8). He recites a Pragatha1 to the Maruts; the Maruts are cattle;
the Pragatha is cattle; (it serves) to win cattle. 'Thou hast been born
dread, for impetuous strength', this hymn2 he recites. This hymn is
a propagation of the sacrificer ; the sacrificer by it he propagates from the
sacrifice as the birthplace of the gods. It is a bringer of victory ; he gains
victory and is victorious. It is by Gauriviti. Gauriviti Qaktya went nearest
to the world of heaven ; he saw this hymn ; with it he conquered the world
of heaven. Verily so also the sacrificer with this hymn conquers the world
of heaven. Having recited half its (verses), leaving half over, he places
a Nivid in the middle ; the Nivid is a mounting to the world of heaven ;
the Nivid is a ladder to the world of heaven. It he should recite climbing
up as it were ; and he should take hold 3 of the sacrificer who is dear to
him. So for one desiring the heaven. Now for one practising witchcraft.
If he desire ' May I smite the people by the lordly power ' thrice should he
here separate with the Nivid the recitation of the hymn ; the Nivid is the
lordly power, the hymn the people; verily thus by the lordly power he
smites the people. If he desire 'May I smite the lordly power by the
people ', thrice should he here divide the Nivid in recitation by the hymn ;
the Nivid is the lordly power, the hymn the people ; verily thus he smites
the lordly power by the people. But if he desire ' On both sides let me
« BY. ii. 84. 11. Read abhivyd? ; of. p. 85. ' BY. z. 78. The word is really inserted after
8 The oonstr. is as in AB. iii.48 ; PB. xvi. 15. 9. v. 6 of the 11 verses ; A^S. v. 14. 20.
• Against the time of heat, as Sayana ex- 9 I. e. he should hold him while imitating
plains ; see Vedic Index, L 282. the climbing of a ladder, by puffing
1 BY. viii. 89. 8 and 4. vigorously as Sayana says.
177] The Marutvatiya Qastra [ — iiL 20
sever him from the people \ he should here on both sides of the Nivid utter
the call ; on both sides thus he cuts him off from the people. So for one
practising witchcraft, but the other way for one desiring heaven. 'The
birds, fair winged, have approached Indra', with this last (verse4) he
concludes ; ' the Priyamedhas, the seers, seeking aid ; do thou unroll the
darkness ' (he says). The darkness by which he deems himself surrounded
that should he approach in mind ; that from him is removed. ' Fill the eye ',
with this he should rub his eyes ; possessed of sight until old age becomes
he who knows thus. * Release us that are bound as it were with a net '
(he says); a net is snares; verily thus he says 'Release us being bound
from a snare as it were '.
iii. 20 (xii. 9). Indra \ being about to slay Vrtra, said to all the deities
' Do ye support me ; do ye call to me.1 ' Be it so ' (they replied). They
ran forward to slay. He perceived ' They are running hither to slay me ;
well, let me terrify them/ Against them he breathed forth; before his
snorting in haste all the gods ran away, but the Maruts did not abandon
him; saying 'Smite, 0 blessed one; strike, show thy strength' they
supported him. Seeing this the seer declares *
1 Before the snorting of Vrtra in haste,
All the gods, thy comrades, abandoned thee :
With the Maruts, 0 Indra, be there friendship for thee ;
Then shalt thou conquer every foe.'
He perceived ' These indeed are my friends ; they showed me love ; well,
let me give them a share in this litany.' He gave them a share in this
litany ; to that time both litanies were his only. He draws the cup for the
Maruts, he recites the Pragatha to the Maruts, he recites the hymn to the
Maruts, he inserts the Nivid to the Maruts ; this is the portion of the Maruts.
Having recited the litany to the Maruts, he uses (a verse) to the Maruts as
offering verse ; thus in due portion he delights the deities.
' Those who magnified thee, 0 bounteous one, at the slaying of the serpent,
Those who, O lord of the bays, at the affair with Qambara, the cattle foray,
Those who now, the sages, rejoice with thee,
In union with the Maruts, drink, O Indra, the Soma '
(he says 8). Wherever with them he conquered, wherever he showed his
strength, thus by mentioning that also he makes them share the Soma
drink with Indra.
* RV. x. 7a 11. » RV. viii. 96. 7.
1 Cf. KB. xv. 2. 8 RV. iii. 47. 4.
23 [h.o». is]
iii. 21]
The Soma Sacrifice
[178
iii. 21 (xii. 10) Indra,1 having slain Vrtra, having won all victories, said to
Prajapati ♦ Let me be what thou art ; let me be great/ Prajapati replied,
• Then who am I ? ' ' Even that which thou hast said ' he answered ; then
indeed did Prajapati become Who by name ; Prajapati is Who by name.1
In that Indra became great, that is why Mahendra has his name.8 He
having become great said to the deities ' Assign me a choice portion ', just
as one desires here, who prospers, who attains pre-eminence, who becomes
great.3 The gods said to him ' Claim thyself what is to be for thee.' He
claimed this cup for Mahendra, the midday of pressings, the Niskevalya of
litanies, the Tristubh of metres, the Prstha of Samans; this choice portion
they assigned to him. They assign a choice portion to him who knows
thus. To him the gods said * All hast thou asked ; let us have a share here
also/ ' No ', he replied, * how can you have a share also ? ' They answered
' Let us have a share also, O bounteous one.' He merely looked at them.
The Niskevalya Qastra.
iii. 22 (xii. 11). The1 gods said ' Here is the dear wife, the favourite of
Indra, Prasaha by name ; from her let us seek (our desire)/ ' Be it so '
(he said). From her they sought ; she said to them c In the morning shall
I tell you/ Therefore wives seek from a husband, therefore a wife seeks
from her husband in the night. To her they went in the morning ; she
replied with (the verse 2) :
' Since many a time he hath conquered, enduring,
Indra hath made good his name as slayer of Vrtra ;
The mighty lord of strength hath been perceived :'
the mighty lord of strength is Indra.
' What we desire of him to do, let him perform that,'
verily thus she said to them ' What we have said, that he has done/ The
gods said ' Let her have a share also, since she has not yet obtained one 3 in
1 S&yana quotes TB. ii. 2. 5. 2.
* Cf. TS. vi. 6. 6. 8.
8 These words as Aufreoht points out destroy
the sentence in form ; yo would save this.
iii. 22. l AB. ii. 22-24 and KB. xv. 4 and 5 deal
with the Niskevalya £astra of the Hotr at
the midday pressing ; see A.9S. v. 15 ; 95$.
▼ii 20 ; viii. 17 ; Caland and Henry,
L'Agniftoma, pp. 810-818.
2 BV. x. 74. 6. The interesting episode of the
shame of the daughter-in-law isdealt with
by Liebich, VOJ. xxrii. 474-477. For
magic in the Br&hmanas of. Levi, La doc-
trine du Mcrtyto, p. 189. For vOtrttd et Vedie
Index, i. 478 ; ii. 290. For Indra as son of
Prajapati S&yana cites TB. ii. 2. 10. 1 ; for
8§n&, ii. 2. 8. 1.
8 Liebich (BJnmt, p. 72, n. 2) suggests yd «•
,8mirm avaVeam avidat, easier syntax but
different if possible sense.
179]
The Nifkevalya Qastra
[ — iiu 25
this of ours.' ' Be it so ' (they said). They gave her a share then ; there*
fore herein is recited (the verse) * Since many a time he hath conquered,
enduring/ The dear wife, the favourite, Prasaha by name, of Indra, is his
host ; her father-in-law is Prajapati named Who. Therefore he who desires
the victory of a host standing away from it at half distance, should cut
a grass blade at both ends, and throw it towards the other host, saying
' Prasaha, Ea seeth thee.' Then, just as in this world, a daughter-in-law
keeps hiding in modesty before her father-in-law, so also the host keeps
shrinking away in confusion, where one knowing thus, having cut a grass
blade at both ends, hurls it against the other host (saying) ' Prasaha, Ea
seeth thee/ To them said Indra ' Ton may have a share here also/ The
gods replied 4 ' Let the Viraj of thirty-three syllables be the offering verse of
the Niskevalya/ The gods are thirty-three, eight Vasus, eleven Rudras,
twelve Adityas, Prajapati and the vasaf call ; he makes the gods share
the syllables ; syllable by syllable the gods drink in turn ; verily thus with
a vessel of the gods the gods are satisfied. If he desire of a man ' Let him
be without an abode ', let him use for him as offering verse a Gayatri,
a Tristubh or some other metre, not a Viraj, and say the vasat call;
verily thus he makes him without an abode. If he desire of a man ' Let
him have an abode ', he should use for him as offering verse * a Viraj ' Drink
the Soma, O Indra ; let it delight thee ' ; verily thus with it he makes him
have an abode.
iii. 23 (xii. 12). The Re and the Saman were here in the beginning. The
Re was called ' she ', the Saman ' he'.1 The Re said to the Saman ' Let us be
united for generation/ ' No ', replied the Saman, ' my greatness is above
thine/ She becoming two spoke (to him) ; he did not at all consent. Having
become three she spoke ; with three he united. In that with three he
united, therefore with three they chant, with three sing, for with three is
the Saman commensurate. Therefore one (husband) has many wives, but
not one (woman) at once many husbands. In that thus he and she were
united, thus came into being the Sama (m-ama) ; that is why the Saman
has its name. He becomes2 fair who knows thus ; he who prospers, who
attains pre-eminence, he becomes fair, for as ( unfair ' men reproach (a man).
4 No ttf to make the end of the quotation
clear, so above iii. 8.
» RV. vii. 22. 1.
1 The same derivation in CU. iii. 6. 1-6. SB.
viii. 20 and 21 follows AB.
* adman bhaoati can only be construed as a loc.
but apparently the sense is as taken by
Sayana on its second occurrence. Weber
(Ind. Stud. is. 268) offer* no translation,
and on its first Sayana renders sarvair
abhyarhitaih aadryo bhaoati. BE. (vii. 929)
has ( er sitzt in der FuHe ' (from **), and
Deussen (Scchzig Upanishadt, p. 86) sees
in CU. ii. 1. 1-8 a play on these senses
of Saman, those of richness, friendliness,
and the Saman. Probably all are in
essence one, resting on the root idea
'conciliate', 'please*.
iii.23 — ] The Soma Sacrifice [180
They came into order becoming one five, the other five ; (namely) the call
and the hih call, the prelude and the first Re, the principal part and the
middle Re, the response and the last Re, the finale and the va§at call. In
that the two came into order becoming one five, the other five, therefore
they say 'The sacrifice is fivefold; cattle are fivefold/ In that, further,
they made up, as a set of ten, the Viraj, therefore they say ' In the Viraj, as
a set of ten, the sacrifice finds support/ The strophe is the self, the anti-
strophe offspring, the inserted verses the wife, the Pragatha cattle, the
hymn the house. He in this and in yonder world abides with offspring
and cattle in his home who knows thus.
iii. 24 (xii. 13). He recites the strophe1; the strophe is the self; it he
recites with a middle tone ; verily thus he makes the self perfect. He recites
theantistrophe8; the antistrophe is offspring ; the antistrophe is to be recited
in a louder tone ; verily thus he makes bis offspring better than himself.
He recites the inserted verse 8 ; the inserted verse is the wife ; the inserted
verse must be recited in a lower tone as it were ; in his house his wife is
not likely to answer back, when one knowing thus recites the inserted verse
in a lower tone. He recites the Pragatha 4 ; it is to be recited with sonorous
voice ; sound is cattle, the Pragatha is cattle ; (it serves) to win cattle. He
recites the hymn 5 ' I shall declare the mighty deeds of Indra.' Thus is the
hymn devoted only to and dear to Indra, by Hiranyastupa. By the hymn
Hiranyastupa Angirasa went to the dear abode of Indra, he won the highest
world. He goes to the dear abode of Indra, he wins the highest world who
knows thus. The hymn is a house, a support. Therefore it should be
recited in the most firm tone. Therefore even if a man gets cattle at a dis-
tance as it were, he desires to bring to his house ; for a house is the
support of cattle.
ADHYAYA HI
The Vaifvadeva and the Agnimaruta.
iii. 25 (xiii. 1). Soma 1 the king was in yonder world, on him the gods
and the seers reflected ' How shall Soma the king come to us ? ' They said
to the metres ' Do ye fetch for us this Soma the king/ « Be it so ' (they
replied). Having become birds they flew up. In that having become birds
they flew up, that (tale) those who know stories call the Sauparna ; thus
* BV. vii. 82. 28, 28. deal with the Vaiovadeva £astra of the
8 RV. viii. 8. 7, 8. Hotr at the evening pressing ; see A£S. v.
9 Above AB. iii. 22. 18 ; ?<?S. viii. 8 ; Caland and Henry,
« BV. viii. 8. 12, 18. VAgniMtoma, pp. 864-861. For the legend
6 BV. i 82. of. TS. vi. 1. 6. 2 ; PB. viii. 4. 1 ; $B. iv.
iii. 26. * AB. iii. 25-32 and KB. xvi. 4 and 6 8. 2. 7 ; Bloomfield, JAOS. zvi. 1 seq.
181] The Vaigvadeva Qastra [ — iii. 27
the metres went towards Soma, the king. The metres then were of four
syllables each only. The Jagati being of four syllables first flew up ; she
having flown up and having gone half of the way felt weary ; having laid
aside three syllables, and becoming of one syllable, she flew back down
again, bearing consecration and fervour. Therefore by him is consecra-
tion obtained, is fervour obtained, who has cattle, for cattle are connected
with the Jagati, for the Jagati brought them back. Then the Tristubh
flew up. She having flown up and having gone more than half the way
felt weary ; she having laid aside one syllable, having become of three
syllables, came back again, bearing the sacrificial fees. Therefore at the
midday the sacrificial fees are taken, in the place of the Tristubh, for the
Tristubh brought them back.
iii. 26 (xiii. 2). The gods said to the Gayatri ' Do thou fetch the Soma, the
king, for us/ ' Be it so,' she replied, ' do ye accompany me with the recita-
tion of the whole (formula for a) safe passage.' ' Be it so ' (they said).
She flew up ; her the gods accompanied with the recitation of the whole
(formula for a) safe passage, containing the words ' forward ' and ' hither '.
(The words) 'forward' and 'hither' are the whole (formula for a) safe
passage; therefore him who is dear to him he should accompany with
this (recitation) containing ' forward ' and ' hither ' ; verily safely he goes,
safely he returns. She, having flown and having terrified the guardians of
the Soma, grasped with foot and mouth Soma the king, and also grasped
the syllables which the other two metres had dropped. Having shot at
her, Krcanu, a Soma guardian,1 cut off the nail of her left foot; that
became a porcupine ; therefore is it like a nail. The fat that flowed became
the barren cow s ; therefore is it the oblation as it were. The socket and the
point became a serpent, not biting; from its swiftness (came) the viper;
the feathers became flying foxes, the sinews earthworms, the shaft the
blind snake. Thus became the arrow.
iii. 27 (xiii. 3). What she grasped with her right foot became the morning
pressing ; the Gayatri made it her own abode ; therefore they regard it as
the most perfect of all the pressings. The very first he becomes, he attains
pre-eminence who knows thus. What she grasped with her left foot became
the midday pressing ; it slipped ; having slipped it did not match the former
pressing. The gods sought to remedy this ; in it they placed the Tris-
tubh of metres, Indra of deities ; thereby it became of equal strength with
the former pressing; with the two pressings of equal strength and of
similar quality he prospers who knows thus. That which she grasped with
her mouth became the third pressing. Flying she sucked its sap ; having
i SeeTS.i.2.7; vi. 1.10.4; fB. i. 7. 1. 1 seq. ; iii. 8. 4. 10.
a See TS. ii. 1. 2. 8.
iii. 27 — ] The Soma Sacrifice [1 82
its sap sucked,1 it did not equal the two former pressings. The gods sought
to remedy this ; they saw it in cattle. In that they pour in an admixture
(of milk), and proceed with the (offering of) butter * and the animal (offer-
ing), thereby it became of equal strength with the previous pressings. With
all the pressings of equal strength and of similar quality he prospers who
knows thus.
iii. 28 (xiii. 4). The other two metres said to the Gayatri ' Our property,
the syllables have come round with (you).' 'No/ replied the Gayatri;
* ours are they as they were found (by us)/ They disputed before the
gods ; the gods said ' They are yours as they were found (by you)/ There-
fore even now in a question of property they say ' It is ours by right of
finding/ Then the Gayatri was of eight syllables, the Tristubh of three,
the Jagati of one. The eight-syllable Gayatri supported the morning
pressing; the Tristubh with three syllables could not support the midday
pressing; to her the Gayatri said ' Let me come ; let there be a portion for
me here also/ ' Be it so/ replied the Tristubh, ' Do thou unite me with
these eight syllables/ ' Be it so ' (she said) ; her she united ; thus to the
Gayatri at the midday belong the last two (verses) of the strophe of the
Marutvatiya and the antistrophe.1 She, having become of eleven syllables,
supported the midday pressing. The Jagati having one syllable could not
support the third pressing ; to her the Gayatri said ' Let me come ; let there
be a portion for me here also. ' Be it so,' replied the Jagati, ' Do thou unite
me with these eleven syllables/ ' Be it so ' (she said) ; her she united ;
thus to the Gayatri at the third pressing belong the last two verses of the
strophe of the Vaif vadeva and the antistrophe. Having become of twelve
syllables she supported the third pressing. Then indeed the Gayatri became
of eight syllables, the Tristubh of eleven syllables, and the Jagati of twelve
syllables. With all the metres of equal strength and of similar quality he
prospers who knows thus. That which was one became three ; therefore
they say ' It should be given to one who knows thus ' ; for being one it
became three.
iii. 29 (xiii. 5). The gods said to the Adityas ( With you let us support this
pressing/ 'Be it so ' (they replied). Therefore the third pressing begins
with the Adityas ; the cup for the Adityas * is before it. He uses (a verse *)
containing (the word) ' be drunk ' and so perfect in form, as offering verse,
* Let the Adityas and Aditi be drunk ' ; that which contains (the word) ' be
drunk ' is a characteristic of the third pressing. He does not say the second
1 SeeTS. vi. 1. 6. 8. v. 17. 1-8; 90S.viii. 1. 8-7; Caland and
* All things connected with cattle. Henry, L'Agnidoma, pp. 882, 888.
iii 28. * See AB. iii. 17. 6. 2 RV. viii. 51. 2.
iii. 29. l For this cup see KB. xvi. 1 ; A£S.
183] The Vaifvadeva Qastra [ — iii. 30
vcqat, nor eat (thinking) ' The second vaaat call is a conclusion ; eating is
a conclusion ; the Adityas are the breaths ; let me not bring the breaths
to a conclusion/ The Adityas said to Savitr ' With thee let us support this
pressing.' • Be it so ' (he replied). Therefore the strophe 8 of the Vaifvadeva
is addressed to Savitr, the cup for Savitr is before it. He uses (a verse 4) con-
taining (the word) ' be drunk ', and so perfect in form, as offering verse, ' God
of the home Savitr the delectable ' ; that which contains (the word) ' be
drunk ' is a symbol of the third pressing. He does not say the second
vaqat nor eat, (thinking) ' The second vaaaf call is a conclusion ; eating is a
conclusion ; Savitr is the breath ; let me not bring the breath to a conclusion.'
Savitr drinks of both these pressings, the morning pressing and the third
pressing. In that there is in the beginning of the Nivid6 to Savitr a sentence
containing (the word) ' drink ' and at the end one containing (the word) ' be
drunk ', verily thus he gives him a share in both pressings, the morning
pressing and the third pressing. Many verses to Vayu are recited in the
morning, but one * only at the third pressing ; therefore the upward breaths
of a man are more numerous than the lower. He recites (a hymn 7) to sky
and earth ; sky and earth are supports ; this (earth) is a support here,
yonder (sun) yonder. In that he recites (a hymn) to sky and earth, verily
thus he establishes him on a pair of supports.
iii. 30 (xiii. 6) He recites (a hymn) to the Bbhus * ; the Rbhus by fervour
among the gods won the drinking of Soma. For them they desired to arrange
it at the morning pressing; them Agni with the Vasus repelled from the
morning pressing. For them they sought to arrange it at the midday pressing ;
them Indra with the Rudras repelled from the midday pressing. For them
they desired to arrange it at the third pressing ; them the All-gods ener-
getically repelled, (saying) ' They shall not drink here, not here.' Prajapati
said to Savitr ( These are thy pupils ; do thou drink together with them.'
' Be it so/ replied Savitr, ' Do thou drink round them on both sides.' Praja-
pati drank round them on both sides ; these two inserted verses2 without
mention (of the deity), intended for Prajapati, are recited round (the
hymn) for the Bbhus, 'The maker of fair forms for aid' and 'Let Vena
here impel those born of Pi^ni ' ; verily thus does Prajapati drink on both
sides of them. Therefore does one of high rank honour at his table him
whom he desires. The gods had loathing of those because of the human
> RV. v. 82. 1-8. « Not in the Samhita.
« For the cup nee KB. xvi. 2 and 8 ; A(S. v. 7 RV. i. 159.
ia 1, 2 ; 99a viii. 8. 1-4 ; Caland and « RV. i. 111. The reading 'vdcikcdpayifan is
Henry, pp. 862-864. given by Caland, VOJ. zxiiL 64 ; Weber,
1 Jn eomaaya pibatu and aomasya mahat respec- Ind. Stud, iz. 264.
tively. * RV. i. 4. 1 ; z. 128. 1.
Hi. 30 — ]
The Soma Sacrifice
[184
scent; they interposed these inserted verses8 ' In whom the mother' and
' To the father '.
iii. 31 (xiii. 7). He recites (a hymn *) to the All-gods ; as are peoples, so is
the Vai$vadeva. As are the peoples within, so are the hymns ; as the wastes
so the inserted verses. On both sides of the inserted verse he utters the call ;
' therefore these being wastes seem not to be such by reason of the beasts
and birds ' he used to say. As is a man, so is the Vai$vadeva ; as are his
members within, so are the hymns ; as his joints, so the inserted verses.
On both sides of the inserted verse he utters the calls ; therefore the joints
of a man being slack are made firm, for they are made firm by the holy
power. The inserted verses and the offering verses are the root of the
sacrifice ; if they were to use different inserted verses and offering verses,
they would uproot the sacrifice ; therefore they should be the same. The
Vai$vadeva litany is connected with the five folks ; it is the litany of all
the five folks, gods and men, Gandharvas and Apsarases, serpents and fathers ;
of these five folks is it the litany ; all the five folks know him ; to him from the
fivefold folk sacrifice™ go who knows thus. He who recites the Vai$vadeva
is the Hotr connected with all the gods. Of all the quarters should he
think when about to recite ; verily thus in all the quarters he places sap.
He should not think of that quarter in which there is one whom he
should hate ; by omitting it he appropriates his strength. He concludes
with the last (verse 8) ' Aditi is the sky, Aditi the atmosphere ' ; Aditi is
this (earth) ; the sky this (earth), the atmosphere this (earth). ' Aditi is
mother, is father, is son ' (he says) ; the mother is this (earth), the father
this (earth), the son this (earth). ' Aditi is the All-gods, the five folks ' (he
says) ; in this are the All-gods, in this the five folks. * Aditi is what is
born, Aditi is what is to be born ' (he says) ; what is born is this (earth) ;
what is to be born is this (earth). He recites twice by lines the concluding
(verse); cattle are four-footed; (verily it serves) to win cattle; once by
half verses, for support. Man has a double support, cattle have four feet ;
verily thus he causes men with his double support to find support in
four-footed cattle. He should always conclude with (a verse) connected
with the five folks ; touching the earth should he conclude. Thus in the
very place where he brings together the sacrifice in that at the end he
establishes it. Having recited the V aif vadeva litany he uses (a verse) to
the All-gods as offering verse,3 cO All-gods, harken to this my call';
thus according to their portions he delights the deities.
iii. 32 (xiii. 8). The 1 first offering verse for the ghee is addressed to Agni,
» RV. x. 68. 8; iv. 60. 6.
1 RV. i. 89. * RV. i. 89. 10.
8 RV. vi. 52. 18.
iii. 82. l This chapter deals with the offering
of a pap to Soma between libations of ghee
to Agni and Visnu ; see A£S. v. 19. 1-6 ;
185] The Agnimaruta Gastra [ — iii. 83
the offering verse for (the pap for) Soma is addressed to Soma, the offering
verse for the ghee is addressed to Visnu. For (the pap for) Soma he uses as
offering verse * ' Thou, O Soma, in unison with the fathers/ which contains
(the word) ' fathers '. They slay the Soma in that they press it ; for it they
perform (the offering of) a barren cow in the form of (the pap) for Soma ;
the barren cow is for the fathers; therefore (a verse) containing (the
word) 'fathers' he uses as offering verse for (the pap for) Soma. They
have killed Soma in that they pressed it; thus do they again bring
it into being; they swell it up again with the symbol of the Upasads,
these deities, Agni, Soma, and Visnu are the symbol of the Upasads.
Having taken (the pap) for Soma before the Saman singers the Hotr
should look into it ; some indeed give it first to the Saman singers, but
that he should not do. * The sayer of vasat eats first all foods ', he used
to say ; in this way therefore the sayer of vasat should first look into it,
then they give it to the Saman singers.
The Agnimaruta Qastra.
iii. 38 (xiii. 9). Prajapati 1 felt love towards his own daughter, the sky
some say, Usas others. Having become a stag he approached her in the
form of a deer. The gods saw him, ' A deed unknown Prajapati now does.'
They sought one to punish him ; they found him not among one another.
These most dread forms they brought together in one place. Brought
together they became this deity here ; therefore is his name containing (the
word) Bhuta ; he prospers who knows thus his name. To him the gods
said ' Prajapati here hath done a deed unknown ; pierce him.' ' Be it so/ he
replied, ' Let me choose a boon from you.' * Choose ' (they said). He chose
this boon, the overlordship of cattle ; therefore does his name contain the
word 'cattle'.2 Rich in cattle he becomes who knows thus this name
of his. Having aimed at him he pierced him; being pierced he flew
upwards;8 him they call 'the deer'. The piercer of the deer is he of
that name. The female deer is Rohini; the three-pointed arrow is the
99S. viii. 4. 1-6 ; Caland and Henry, ' The two names are Bhutapati and Pacupati
L'Agniftoma, pp. 862-864. according to Sayana, and this is more
* RV. viii. 48. 18. plausible than Weber's vaguer reference
i AB. iii. 88-88 and KB. xvi. 7 deal with the to Bhava (Jnd. Stud. ix. 269, 270).
Agnimaruta gastra of the Hotr at the 9 udaprapata of the MSS. of Haug and Weber,
evening pressing ; see Ji<}8. v. 20; 99S. whence the latter conjectured udapraoata
viii. 6 ; Caland and Henry, L'Agni&ma, is to be read with Aufrecht as udaprapatat
pp. 872-880. The astronomical datahere before tarn. The form is so irregular that
given afford Tilak the source of his work Aufrecht suggests udqpatat, Bohtlingk
Orion; cf. Whitney, JAOS. xvi. xcii, xciii. (BKSGW. 15 Dee. 1900, p. 417) prefers
For the legend cf. 0B. i. 7. 4. 1 ; RV. x. udapravata.
61.6-9.
24 [h.O.8. 10]
iii. 33—] The Soma Sacrifice [18$
three-pointed arrow. The seed of Prajapati outpoured ran ; it became a
pond. The gods said ' Let not this seed of Prajapati be spoiled.' It became
* not to be spoilt ; ' that is why ' not to be spoilt ' (madusa) has its name ;
connected with man is called ' not to be spoilt ' ; that being ' not to be
spoilt' they call mystically ' connected with man (maimsa) ', for the gods
are lovers of mystery as it were.
iii. 84 (xiii. 10). It they surrounded with Agni; it the Maruts blew
upon ; Agni could not make it move ; they surrounded it with Agni Vai^va-
nara; the Maruts blew upon it ; then Agni Vaifvanara caused it to move. The
first part of the seed that was kindled up became yonder Aditya ; the second
became Bhrgu; him Yaruna took; therefore is Bhrgu descended from
Varuna.1 The third (part), that was brilliant (adidet) as it were, became the
Adityas. The coals became the Angirases ; in that the coals after being
quenched blazed forth again, Brhaspati came into being. The extinguished
coals became black cattle; the reddened earth ruddy (cattle). The ash
which there was crept about in diverse forms, the buffalo, the Gayal, the
antelope, the camel, the ass, and these ruddy animals. To them this god
said « Mine is this, mine is what remains.'2 Him they deprived of a claim
by tliis verse which is recited as addressed to Rudra,8
' 0 father of the Maruts, let thy goodwill approach us ;
Do thou not sever us from the sight of the sun ;
Do thou, hero, be merciful to our steeds ' ;
so should he say, not ' Towards us ' (in the last line) ; this god is not likely
to attack offspring then;
' May we be multiplied with children, 0 thou of Rudra,'
so he should say, not ( O Rudra ', to avoid the use of the actual name. Or
rather he should recite4 'Weal for us let him make'; with 'weal' he
begins, for weal for all. ' For men, for women, for cows ' (he says) ; men
are males, women are females; (verily it serves) for weal for all. This
verse, being without mention (of the name of the deity) 5 though addressed
to Rudra, is appeased ; with full life, for fullness of life, a full life he lives
who knows thus. It is a Gayatri ; the Gayatri is holy power ; verily thus
with the holy power he honours him.
iii. 35 (xiii. 11), He begins the Agnimaruta with (a hymn *) to Vaifva-
nara ; Vaifvanara caused to move the seed when poured ; therefore with a
1 Theseiifle 'adopted' is supported by Sayana * RV. ii. 88. 1, with tvdm for abfti in o and
and the declaration of relation of father rudriya for rudra in d.
and son in XU. iU. 1. The preceding 4 RV. i. 48. 6.
passage may be referred to in (B. i. 7. 4. 4 ; 6 So Aufreoht for so nirukta of the MSS. which
ir. 6. 1. 8 ; Eggeling, SBE. xxvi. 887, n. 4. Weber (Ind. Stud. ix. 271) reads.
» So TS. iii 1. 9. 5. iii. 86. » RV. iii. 8. Cf. KB. xvi. 7.
187]
The Agnimdruta Qastra
— ill. 37
hymn to Vaifvanara he begins the Agnimaruta. Without taking in breath
the first verse is to be recited. He who recites the Agnimaruta keeps quench-
ing the fires which have not been appeased, the blazing flames; verily
thus with the breaths he crosses the fires. In reciting he may err; he
should seek another to point out; verily thus making him a bridge he
crosses. Therefore at the Agnimaruta he should not himself correct,
a corrector (of errors) should be found. He recites (a hymn2) to the
Maruts ; the Maruts by blowing caused to move the seed when poured;
therefore he recites (a hymn) to the Maruts. ' At each sacrifice to Agni'
and ' The god wealth gives to you ', the basis 3 (of the Stotra) and the
antistrophe* he recites in the middle ; in that in the middle he recites the
basis (yoni) and the antistrophe, therefore is the womb placed in the
middle. In that he recites after reciting two hymns, verily thus he places
the organ of propagation above the two supports for generation. He is
propagated with offspring and cattle who knows thus.
iii. 36 (xiii. 12). He recites (a hymn *) to Jatavedas ; Prajapati created
offspring; they created went away and returned not. Them he sur-
rounded with Agni ; they came up to Agni ; to him to-day even they come
up. He said 'Offspring born by him I have found.' In that he said
' Offspring born by him I have found ', that became (the hymn) to Jatavedas;
that is why Jatavedas has his name. They, surrounded by Agni, and
controlled, kept scorching and blazing; them he sprinkled with water*
Therefore after (the hymn) to Jatavedas he recites the Apohisthiya;*
therefore should it be recited by one who is appeasing. Having sprinkled
them with water he thought that he had destroyed them; in them by
means of the dragon of the deep 3 he mysteriously placed brilliance. Agni
Garhapatya is the dragon of the deep ; verily thus by Agni Garhapatya
mysteriously he places brilliance in them. Therefore they say ' He who
offers is more brilliant than he who does not offer.'
iii. 37 (xiii 18). He celebrates the wives of the gods 1 after Agni, the lord
of the house ; therefore the wife sits behind the Garhapatya. They say
' Let him celebrate Baka first ; a sister has the first drink/ That is not to
» AV. i. 87.
» RV. i. 168. 1 and 2 ; the translation is
doubtful.
4 RV. vii. 16. 11 and 12. These are the con-
necting links with the S&man, the yoni
being the Stotriyapragatha correspond-
ing to the Yajnayajnlya Saman, SV. ii.
58 and 64.
1 RV. i. 148.
* RV. x. 9.
8 RV. vi. 60. 14 is the Terse referred to.
nij&syaiva cannot be taken as svaMy&k as
by Say ana ; the sense must be something
like ' destroy ' or ' injure ' and the DhOtu-
p&Uia root (xxvL 102) jot in its causative
form is dearly meant. CfL Weber, Ind.
Stud. ii. 272.
iii. 87. 1 RV. v. 46. 7 and 8. Probably pan* may
here simply have its normal sense of
'praise', or the terms may be used as
brief descriptions of the verses recited.
iii.87 — ] The Soma Sacrifice [188
be regarded; the wives of the gods he should celebrate first. Agni
Garhapatya places seed in the wives; verily thus in these wives with
Agni Garhapatya openly he places seed, for propagation. He is propagated
with offspring and cattle, who knows] thus. Therefore a sister, though
of the same womb, lives as inferior to a wife, though of a different womb.
He celebrates Raka;2 Raka is it that sews this suture in man which
is in the organ. Male sons are born for him who knows thus. He
celebrates Paviravi;8 Paviravi is speech, Saras vati; verily thus he places
speech in speech. They say ' Should he recite (the verse) to Tama first ?
Or that for the fathers 1 ' That to Tama should he recite first. ' This strew,
O Tama, do thou sit upon ' ; the first drink is the king's ; therefore should
he recite (the verse4) to Tama first. ( Matali with the sages, Tama with
the Angirases ', he recites 5 after (it) for the sages. The sages are inferior to
the gods, but above the fathers ; therefore he recites it after (the verse to
Tama). ' Let them arise, the lower, the higher ', (these verses6) to the fathers
he recites. ' The midmost fathers, loving the Soma ' (he says) ; the lowest,
the highest and the midmost, all these without omission he delights.
c I have found the kindly fathers' he recites as the second (verse). * Who
sitting on the strew (the drink) pressed with the call ' (he says) ; ' sitting on
the strew ' is a reference to their dear abode (the strew) ; verily thus
with their dear home he makes them prosper. With a dear home he
prospers who knows thus. 'May there be this homage to the fathers
to-day ' he recites, containing the making of homage, at the end ; there-
fore at the end is homage paid to the fathers. They say ' Should he recite
(the verses) to the fathers separating (them) with the call ? Or without
separating (them) with the call/ He should recite separating (them) with
the call ; the good of the sacrifice to the fathers is incomplete 7 ; he who
recites separating (them) with the call completes the incomplete sacrifice to
the fathers ; therefore it is to be recited separating (them) with the calL
iii. 88 (xiii. 14). ' Sweet indeed is he, full of honey is he ', he recites
(verses1 to) Indra for the drinking after of Indra ; by these Indra drank after
(the other gods) the third pressing ; that is why (the verses) for the drinking
after have their name. The deities become drunk as it were in that the
Hotf recites these verses ; therefore in their case the response (of the
* BV. ii. 82. 4. plete is suitable for the sacrifice to the
8 RV. vi. 49. 7. fathers ; he who recites without the
4 RV. z. 15. 4. call (*vy*Aatum).' But this is doubtful,
* RV. x. 14. 8. and the rendering above given is prefer-
* RV. x. 15. 1-8, but 2 is recited before 8. able in any case as giving more accurately
7 This is curious : Sayana and Haug take the sense of vyd—hve.
sOdau as 'is to be made complete*. Weber l RV. vi. 47. 1-4. Cf. KB. zvi. 8.
(Ind. Stud* iz. 278) renders ' The incom-
189] The Agnvmdruta Qastra [ — iiL 39
Adhvaryu) should contain * (the word) l be drank \ ' By whose might the
regions are established ', this verse * to Mitra and Varuna he recites ; Visnu
guards what is ill offered in the sacrifice, Varuna what is well offered ; verily
(it serves) to appease them both. ' I will proclaim the mighty deeds of
Visnu ', (this verse 4) to Visnu he recites. As is a roller, so is Visnu to the
sacrifice. Just as one may keep making well ploughed and well rolled what
has been ill ploughed and ill rolled, so, in that the Hotr recites this verse,
he keeps making well sung and well recited what has been ill sung and ill
recited in the sacrifice. ' Weaving the web from the darkness follow to the
light ', (this verse 6) to Prajapati he recites ; the web is offspring ; verily thus
he weaves the web of offspring for him. ' Guard the paths, full of light,
wrought by prayer ' (he says) ; the paths full of light are those that go to
the gods ; verily thus he extends them for him. With * Weave without
a flaw the works of the singers ; be Manu, bring to birth the divine folk '
verily he extends him with the offspring of Manu, for generation. He is
propagated with offspring and cattle who knows thus. ' Do thou to us, the
generous one, Indra, the resplendent ', with this last (verse6) he concludes ;
the generous one, Indra, the resplendent, is this (earth) ; € May he make
true (blessings), supporter of the folk, the unequalled ' (he says) ; the true,
supporter of the folk, the unequalled is this (earth); 'Do thou, king of
beings, confer upon us ' (he says) ; the king of beings is this (earth). 'The
great fame that is a singer's ' (he says) ; great is this (earth) ; fame is the
sacrifice ; the singer is the sacrificer ; verily thus he invokes this benediction
for the sacrificer. Touching the earth should he say the conclusion ; verily
thus in the very same place in which he gathers together the sacrifice, in
that he establishes it at the end. Having recited the Agnimaruta litany he
recites (a verse7) to Agni and the Maruts as offering verse ' O Agni with
the Maruts brilliant and resounding '; thus according to their portions he
delights the gods.
ADHYAYA IV
The Characteristics of the Agniftoma.
iiL 39 (xiv. 1). The 1 gods undertook battle with the Asuras, for con-
quest ; them Agni was not willing to accompany. To him the gods said
* Le. mad&mo daioom in place of gaMmo • RV. iv. 17. 80. The AB. takes soty* as fern,
daivom ; see A$S. v. 20. whioli is quite impossible.
» Not in the Samhitd, but also in AV. rii. 7 RV. ▼. 60. 8.
25. 1. l AB. iii. 80-44 contains miscellaneous re-
4 BV. j. 154, i. marks on the Agnistoma and its relation
• RV. x. 58. 6. to other rites. The passage seems a later
addition ; c£ Weber, Ind. Stud. ix. 275.
iii. 89—] The Soma Sawifice [190
* Do thou come too ; thou art one of us.' He replied ' I shall not follow yon
if I am not sung to ; sing now to me.' They, having risen, and having re-
turned, praised him ; them praised he f ollowed* Becoming in three rows, he
went to battle for conquest with the Asuras in three columns ; * in three rows'
(he says); verily he made the metres rows ; 'in three columns' (he says); the
pressings (he made) the columns. Them he defeated invincibly; then
indeed the gods prospered, the Asuras were defeated. He prospers himself,
the evil rival who hates him is defeated, who knows thus. The Agnistoma
is the Gayatri ; the Gayatri has twenty-four syllables ; there are twenty-
four Stotrasand Qastrasin the Agnistoma. This is why they say * A horse
well loaded gives (its rider) comfort.2 This is the Gayatri; the Gayatri
is not content with the earth ; taking with it the sacrificer it goes aloft
to the sky.' This is the Agnistoma ; the Agnistoma is not content with the
earth ; taking with it the sacrificer it goes aloft to the sky* The Agnistoma
is the year ; the year has twenty-four half-months ; there are twenty-four
Stotras and Qastras in the Agnistoma. As in the ocean all streams, so in
it all the sacrificial rites are resolved.
iii. 40 (xiv. 2). The consecration offering1 is performed; all those offer-
ings after it verily are resolved in the Agnistoma. He invokes the sacri-
ficial food ; the sacrifices of cooked (food) have the form of the sacrificial
food ; all the sacrifices of cooked (food) are resolved in the Agnistoma. At
evening and morning they offer the Agnihotra ; evening and morning they
gave the fast (milk) ; with the call of Hail ! they offer the Agnihotra ;
with the call of Hail ! they gave the fast (milk). Through the call of
Hail! the Agnihotra is resolved in the Agnistoma. Fifteen kindling
verses he recites at the introductory (offering), fifteen in the new and full
moon sacrifices ; through the introductory (offering) the new and full moon
sacrifices are resolved in the Agnistoma. They buy Soma, the king ; Soma,
the king, is connected with plants ; with plants they heal whom they heal ;
therefore through the purchase of Soma, the king, whatever medicines
there are, all these are resolved in the Agnistoma. They kindle Agni by
friction at the guest reception, Agni at the four-monthly sacrifices ; through
the guest reception the four-monthly sacrifices are resolved in the Agni-
$$oma. With milk they proceed at the Pravargya, with milk at the
Daksayana sacrifice 2 ; verily through the Pravargya the Daksayana sacri-
fice is resolved in the Agnistoma. There is a victim on the fast day ; verily
1 So also TS. v. 6. 10. 7, and below, AB. iii. their connexion with the sacrificial food,
47 ; of. Keith, TaUHrfya Samhitd, i. xcviii. TS. i. 7. 1. 1. Cf. Weber, Ind. Stud. ix.
The omission of any express object is 227, 228.
natoral enough in a proverb. * For this see A£S. ii. 14. 7 ; KB. iv. 4 ; TS.
1 For the Pakayajnas see A$8. i. 1. 1, and for ii. 5. 5. 4.
191]
The Characteristics of the Agnistoma [ — iii. 42
through it all animal sacrifices are resolved in the Agnistoma. There is
a sacrificial rite called the Idadadha;3 it they perform with curds; with
curds they perform the pot of curds ; verily through the pot of curds the
Id&dadha is resolved in the Agnistoma.
iii. 41 (xiv. 8). So now as to previous (rites) and next as to subsequent
(rites). There are fifteen Stotras in the Ukthya, fifteen Qastras; that
makes up a month ; by months is the year arranged ; Agni Vaigv&nara is
the year ; the Agnistoma is Agni ; verily through the year the Ukthya is
resolved into the Agnistoma. Through the resolution of the Ukthya the
Vajapeya is resolved, for it is an Ukthya. There are twelve night rounds,1
all in the Paficada§a Stoma ; taking these by two they make up thirty.
The Soda$in Saman is the Ekavinfa, the Sandhi (Saman) is the Trivrt ;
these are thirty, the month ; the nights of the month are thirty ; the year
is arranged by months ; Agni Yai^anara is the year ; the Agnistoma is
Agni ; verily through the year the Atiratra is resolved in the Agnistoma ;
through the resolution of the Atiratra the Aptoryama is resolved, for it is
Atiratra. Thus all the sacrificial rites previous to and subsequent to (the
Agnistoma) are resolved into the Agnistoma. Of it, taking the Stotras
together, in all there are a hundred and ninety1 Stotriya verses. The
ninety corresponds to ten Trivrt (Stomas) ; then the (next) ninety to ten
more ; of the ten (that remain) one Stotriya verse is in excess, a Trivrt is
left over ; it yonder gives heat as the twenty-first placed over (the rest).
It is the midmost 8 of the Stomas ; before it are ten Trivrts, after it ten ;
in the middle this twenty-first gives heat placed over on both sides. The
Stotriya verse over is incorporated in this ; it is the sacrificer ; it is the
divine lordly power, might and strength; he attains the divine lordly
power, might and strength, he attains union and identity of form and
world with it, who knows thus.
iii. 42 (xiv. 4). The gods having defeated the Asuras went aloft to the
world of heaven. Agni arose aloft touching the sky : he opened the door of
3 For this see A<?S. ii. 14. 11 ; KB. v. 5. For
the pot of milk offering of the Agnistoma
see A£S. v. 18 ; 99& vii. 18 ; Caland
and Henry, VAgnistoma, p. 288.
1 The Atiratra after the $o4acin Graha adds
four rounds, headed by the goblets of the
Hotr, Maitravaruna, Brahman&cohansin,
and Achav&ka respectively These are,
of course, accompanied by recitations
and Stotras and the later are Pancadaca
in Stomas, each of which doubled = 80
verses. The Ekavinca and Trivrt Sftmans
similarly have 21 + 9 verses.
2 Thus made up : the morning pressing has
a Trivrt and four Pancadacas = 69 ; the
midday pressing has a Pancadaca
and four Saptadacas-88; the evening
pressing has'a Saptadaca and Ekavinca =
88; viz. 190 « 10x9 + 10x9+. 10 (-
9 + 1).
9 As Ekavinca Stoma. For the sun as
ekavitya see AB. i. 80. The forms of these
Stomas are given in PB. ii. 1. 1 (Trivrt) ;
4. 1 (Pancadaca) ; 7. 1 (Saptadaca) ; 14. 1
(EkavL&ea).
• • • n
ill. 42—]
The Soma Sacrifice
[192
the world of heaven ; Agni is the overlord of the world of heaven. To him
first came the Vastus; they said to him * Let us through1 ; make room for
us/ He replied ' Unless I am praised, I shall not let you through ; praise
me now/ ' Be it so ' (they said) ; they praised him with the Trivrt Stoma ;
being praised he let them through ; they went to their due place. To him
came the Budras ; they said to him ' Let us through ; make room for us.'
He replied ' Unless I am praised, I shall not let you through ; praise me
now.' ' Be it so ' (they said) ; they praised him with the Pancadafa Stoma ;
being praised, he let them through ; they went to their due place. To him
came the Adityas ; they said to him ( Let us through ; make room for us.'
He replied * Unless I am praised, I shall not let you through ; praise me now.'
' Be it so ' (they said) ; they praised him with the Saptadafa Stoma; being
praised, he let them through ; they went to their due place. To him came
the All-gods ; they said to him ' Let us through ; make room for us.' He
replied * Unless I am praised, I shall not let you through ; praise me now/
' Be it so ' (they said) ; they praised him with the Ekavin^a Stoma ; being
praised, he let them through ; they went to their due place. With each
Stoma the gods praised him ; them praised he let through ; they went to
their due places. So he who sacrifices praises him with all these Stomas,
and he who knows thus him will he let pass ; him he lets pass to the world
of heaven who knows thus.
iii. 43 (xiv. 5). The Agnistoma is Agni ; in that they praised him, there-
fore is it the praise of Agni (agnistoma) ; it, being the praise of Agni, they
call Agnistoma mystically, for the gods love mystery as it were. In that
four sets of gods praised him with four Stomas, therefore is it of four
Stomas (ccUu-stoma) ; it being of four Stomas they call it Catusfcoma
mystically, for the gods love mystery as it were. Again in that they
praised him when aloft and having become light (jyotis), therefore is it the
Jyotistoma ; it being the Stoma of light, they call it the Jyotistoma mysti-
cally, for the gods love mystery as it were. This is the sacftficial rite
without beginning or end ; the Agnistoma is like a chariot wheel endless ;
as is its beginning so is its end ; as to this a sacrificial verse is sung :
* That which is its beginning is also its end,
That again which is its end is also its beginning,
• Like the creeping of a snake is the movement of the <^&kala l (ritual),
They discern not which of the two is the subsequent' ;
1 Aufrecht (p. 4&0) conjectures arj&si or
■ arjasva, the latter of which Bfthtlingk
(BKSGW. 15 Dec 1900, p. 416) ap-
proves,
iii. 48. » A kind of snake (Sayana) is absurd.
The reference to the 9&kala is seen by
Weber (Ind. Shad. ix. 277), and though
not apparently accepted by Aufrecht or
others appear to me correct.
193]
The Characteristics of the Agnistoma
— ill. 45
for (they say) ' As the beginning, so should be the end.9 As to this they
say ' Seeing that the beginning has the Trivrt, the end the Ekavin$a, how
are the two alike 1 ' * For the reason ', he should reply, ' that the Ekavinga
is threefold and moreover that both consist of repeated triplets.
iii. 44. (xiv. 6). The l Agnistoma is hid who gives heat here ; it is one to
be finished in the day ; with the day should they complete it ; its name is
what is finished with the day. They should proceed with it without haste ;
as at the morning pressing, so at the midday, so at the third pressing.
So the sacrificer is not likely to perish. In that they proceed without
hastening at the two former pressings, therefore here the villages of the east
are densely populated ; in that they proceed hastening at the third pressing,
therefore here to the west there are long forests. Thus the sacrificer is
likely to perish. Therefore without hastening they should proceed ; as at
the morning pressing, so at the midday, so at the third pressing. So the
sacrificer is not likely to perish. He should follow in recitation the move-
ment of this (sun) ; when he rises in the morning, then he gives a gentle
heat ; therefore he should recite in a gentle tone at the morning pressing.
Then when he comes forward, he gives stronger heat; therefore at the
midday should he recite with a stronger tone. Then when he comes still
further forward, he gives his strongest heat ; therefore he should recite at
the third pressing with the strongest tone. So should he recite if he be
lord of speech, for the Qastra is speech. He should begin in the tone in
which he can complete, increasing in height ; that is the best way of reciting.
The (sun) never really sets or rises. In that they think of him c He is
setting ', verily having reached the end of the day, he inverts himself ; thus
he makes evening below, day above. Again in that they think of him ' He
is rising in the morning9, verily having. reached the end of night he inverts
'himself ; thus he makes day below, night above. He never sets ; indeed he
never sets, union with him and identity of form and world he attains
who knows thus.8
ADHYAYA V
Miscellaneous Points regarding the Sacrifice.
iii. 45 (xv. 1). The sacrifice as food departed from the gods ; the gods said
' The sacrifice as food hath left us ; this sacrifice, food, let us search for.' They
said ' How shall we search ? ' 'By the Brahman and the metres, they said.'
They consecrated the Brahman with the metres ; for him they performed
the sacrifice up to the end ; they also performed the joint offerings to the
1 Copied in GB. ix. 10. For the forests of the
west cf. £B. ix. 8. 1. 18.
2 For this theory of the sun's motion see
Speyer, JRAS. 1906, p. 728 ; Vedic Index,
25 [m.oji. is]
ii. 466 ; MS. iv. 6. 8 ; KS. xxvii. 8 ; TS. vi.
4. 10. 2, 8; £B. iv. 2. 1. 18; Caland,
VOJ. xxvi. 119.
iii. 45 — ] The Soma Sacrifice [194
wives (of the gods). Therefore now also in the consecration offering they
perform the sacrifice right up to the end, they also perform the joint offer-
ings to the wives. According to this rule did they proceed. They per-
formed the introductory (offering) ; to him with the introductory (offering)
they came nearer ; they hastened with the performance. They made it end
in the Qamyu. Therefore now also the introductory (offering) ends in the
Qamyu. According to this rule did they proceed. They performed the
guest reception; to him with the guest reception they came nearer; they
hastened with the performance. They made it end in the sacrificial food.
Therefore now also the guest reception ends in the sacrificial food. Accord-
ing to this rule did they proceed. They performed the Upasads ; to him
with the Upasads they came nearer ; they hastened with the performance ;
having repeated three kindling verses, they offered to three deities. There-
fore now also in the Upasads having repeated three kindling verses,1 they
offer to three deities. According to this rule did they proceed. They per-
formed the fast day ; him on the fast day they obtained ; having obtained
him they performed the sacrifice ; they also performed the joint offerings to
the wives. Therefore now also on the fast day they perform the sacrifice
to the end ; they also perform the joint offerings to the wives. Therefore
in these previous rites he should recite more and more gently; for
they followed him creeping after.8 c Therefore with whatever voice he
desires, he should recite on the fast day, for he is then obtained ' (they say).
Having obtained him they said ( Serve us for food ' ; ' No/ he replied,
'how can 1 serve you?' Them he only looked at. To him they said
' With the Brahman and the metres becoming united do thou serve us as
food.' c Be it so ' (he replied). Therefore now also the sacrifice becoming
united with the Brahman and the metres bears the sacrifice to the gods.
Errors in the choice of Priests.
iii 46 (xv. 2). Three things are performed at the sacrifice, eating,
swallowing, and vomiting. What is eaten is when he makes as priest one
that expects ' May he give to me, or may he choose me.' That is remote
like something eaten ; that does not profit the sacrifices Again what is
swallowed is when fearing he chooses a priest, ( Let him not either oppress
me, nor let him make confusion in the sacrifice for me/ That is remote
like something swallowed ; that does not profit the sacrifices Again what
is vomited is when he chooses as priest one who is spoken ill of. Just as
here men are disgusted by what is vomited, so therefore the gods. That is
1 a?s. iv. s. 6.
8 anutsOrcmi conjectured by Aufrecht is clearly right.
195]
The Offerings to the Minor Deities
I...
—111. 47
remote like something vomited; that does not profit the sacrifices He
should not desire these three. If against his desire he should have one of
these three, there is in the Stotra of the Vamadevya1 an expiation for it.
The Vamadevya (Saman) is this, the world of the sacrifices the world
of ambrosia, the world of heaven. It is three syllables short; having
crept up for the chanting'of the (Saman), he should divide the self into three,
pu,, ru, and so. He places the self in these worlds, in this world of the
sacrificer, in this world of ambrosia, in the world of heaven ; he overcomes
all errors in sacrifice. ' Even if the priests are perfect,' he used to say, ' he
should mutter this/
The Offerings to the Minor Deities.
iii. 47 (xv. 8). The l metres having carried the oblation to the gods being
wearied stand at the back part of the sacrifice ; just as if a horse or a mule
stands having carried (its load). He should offer to them the oblations to
the minor deities after the cake of the animal (offering) to Mitra and
Varuna, To Dhatr (he should offer) a cake on twelve potsherds; Dhatr
is the vasat call. To Anumati (he should offer) a pap; Anumati is the
Gayatri. To Raka (he should offer) a pap; Raka is the Tris^ubh. To
Sinivali (he should offer) a pap; Simvali is the Jagati. To Euhu (he
should offer) a pap; Kuhu is the Anustubh. These are all the metres;
Gayatri, Tristubh, Jagati, Anustubh; on (them) the others (depend), for
these are performed most prominently at the sacrifice. By means of these
metres the sacrificer sacrifices with all the metres, who knows thus. This
is why they say ' A horse, well loaded, gives (its rider) comfort2'; this is
the metres; the metres place him in comfort. A world which misses
nothing he wins who knows thus. Now some say ' To Dhatr in front of
each of these (deities) should he offer with butter ; thus in all of them he
makes pairing.' As to this they say « There is tediousness in the sacrifice
when on the same day he uses the same verses as offering verses.' Even if
there are many wives as it were, one husband is a pair with them. In that
before them all he offers to Dhatr,3 he makes pairing in all of them.
So now for the minor deities.
i SV. ii. 82-84 ; RV. iv. 81. 1-8 ; the last
verse has three P&das of seven syllables,
ace. to S&yana, but Oldenberg (Frofo-
gemena, p. 878) more correctly takes the
shortage to lie in the words mad&n&m,
aakhfndm, and jdrftfndm, leaving bhavdsi
titibhih in the last verse uncontracted ;
henee the insertion of purufa. The
practice is not given in A$S., though the
verses are often rubricated (v. 16. 1 ; vii.
4. 2 ; viii. 12. 18 ; 14. 18).
iii. 47. l For the rites on the conclusion of the
sacrifice, viz. the barren cow to Mitra and
Varuna and the oblations to the Devik&s
see A$S. vi. 14 ; 9£S. viii. 12 ; Caland
and Henry, L'Agniftoma, pp. 407-409.
> Above AB. iii. 89. 5.
9 For the Mantra see !$& vi. 14. 16.
it 48 — ] The Soma Sacrifice [196
iii. 48 (xv. 4). Now as regards the goddesses.1 To Surya (he should
offer) a cake on eleven potsherds ; Surya is Dhatr, and he is also the va§at
call. To sky (he should offer) a pap ; the sky is Anumati ; she is also the
GayatrL To Usas (he should offer) a pap; Usas is Raka; she is also
the Tris^ubh. To the cow (he should offer) a pap; the cow is Sinivali;
she is also the Jagati. To earth (he should offer) a pap. Earth is Kuhu ;
she is also the Anustubh. These are all the metres; Gayatri, Trisfcubh,
Jagati, Anustubh ; on (them) the others (depend), for these are performed
most prominently at the sacrifice. By means of these metres the sacrificer
sacrifices with all the metres, who knows thus. This is why they say ' A
horse, well loaded, gives (its rider) comfort ' ; this is the metres ; the metres
place him in comfort. A world which misses nothing he wins who knows
thus. Now some say ' To Surya before each of these he should offer with
butter ; thus in all of them he makes pairing \ As to this they say ' There
is tediousness in the sacrifice when on the same day he used the same verses
as offering verses.' Even if there are many wives as it were, one husband
is a pair; with them. In that before all of them he offers to Surya, he makes
pairing in all of them. Those here are those yonder ; those yonder are
those here; by either set he obtains the desire which is in both. Both
sets he should offer for one desiring propagation who has attained pros-
perity, but not for one who is seeking it. If he were to offer them together
for one who is seeking only, the gods would be liable 2 to be ill pleased in his
gains since ' he has thought he has enough '. Qucivrksa Gaupalayana offered
both together at the sacrifice of V rddhadyumna a Abhipratarina. He
(Qucivrksa Gaupalayana) having seen his skilled charioteer plunging (in the
•water) said ' Here for this king I have delighted together at the sacrifice both
the minor deities and the goddesses in that his skilled charioteer plunges.'
Sixty-four armed warriors assuredly were his sons and grandsons.
The Ukthya
iii. 49 (xv. 5). In * the Agnis^oma the gods took refuge, in the Ukthas
the Asuras ; they were of equal strength ; they could not be discriminated.
These Bharadvaja among the seers saw ' These Asuras are resting in the
Ukthas ; them no one of these (gods) sees.' He called to Agni 9 ' Come,
I shall proclaim to thee, O Agni, other words.' Other words are those of
the Asuras. Agni, rising up, said ' What does this lean, tall, grey-haired
* See A$S. vi. 14. 17 ; 9£S. ix. 28. 4 nq. iii. 49. * For the Ukthya and the three addi-
* The construction is not rare, e. g. £B. i 1. tional Uktha Stotras and 9astras see KB.
2. 22 ; v. 1. 1. 9 ; xiii. & 4. 11. xvi. 11 ; A£& vi. 1 ; ££8. ix. 1-4 ; M£S.
8 For him of. 9£S. xv. 16. 10 ; Weber, Bdja- ii. 5. 8 ; Ap$S. xiv. 1-4. Cf. also PB.
fuya, p. 27, n. 2. The reference is perhaps Tiii. 8.
to the final bath of the Acvamedha. * BY. vi. 6 16.
197]
The Ukthya
[ — iii. 50
one desire to say to me?' Bharadvaja was lean, tall, and grey haired.
He replied ' These Asuras are resting in the Ukthas ; them no one of you
sees.' Agni, becoming a horse, rushed to and beyond them ; in that Agni,
having become a horse, rushed to and beyond them, that was the origin of
the Sakama^va Saman ; 3 that is why the Sakama^va has its name. They
say ' He should begin the Ukthas with the Sakamayva ; the Ukthas have
no proper beginning other than the Sakama^va.' ' With the Pramanhisthiya 4
he should begin/ they say. By means of the Pramanhisthiya the gods repelled
the Asuras from the Ukthas. Thus he may begin with the Pramanhisthiya,
or with the Sakama^va.
iii. 50 (xv. 6). The Asuras took refuge in the litany of the Maitravaruna ;
Indra sdid ' Who with me will repel hence these Asuras V ' I too ' replied
Varuna. Therefore the Maitravaruna recites (a litany) to Indra and
Varuna 1 at the third pressing, for Indra and Varuna drove them thence.
Being driven thence, the Asuras took refuge in the litany of the Brahma-
naochafisin ; Indra said ' Who with me will repel these Asuras hence V 'I too '
replied Brhaspati. Therefore the Brahmanacchafisin recites to Indra and
Brhaspati* at the third pressing, for Indra and Brhaspati drove them
thence. Being driven thence, the Asuras took refuge in the litany of the
Achavaka; Indra said cWho with me will repel them hence?' 'I too'
replied Vi§nu. Therefore the Achavaka recites to Indra and Visnu 8 at the
third pressing, for Indra and Visnu drove them thence. Jointly with
Indra the deities are celebrated; a couple is a pairing; therefore from
a couple a pairing is produced, for propagation; he is propagated with
offspring and cattle who knows thus. There are four offerings to the
seasons of the Potr and the Nestr, and six verses;4 they make up the
tenfold Vir&j ; thus in the tenfold Viraj they establish the sacrifice.6
SV. ii. 65-57 ; the other two are Saubhara
(ii. 68, 59) and Narmedhasa (ii. 60-62) ;
A?S. vi. 1. 2 ; 99S. ix. 2. 1, 2 ; 8. 1, 2;
4. 1, 2.
SV. ii. 228, 229. Uktha here probably
means Uktha Stotra as taken by S&yana,
or perhaps rather includes both 8totra
and 9astra (see AB. iii. 50), since the
latter adopts the former as usual. The
option here is not in the Sutras.
BY. vii. 82. Cf. KB. xvi. 11. It follows
BV. iii. 51. 1-8 ; viii. 42. 1-8 ; A$S. vi.
1. 2 ; 99S. ix. 2. 8, 4.
BV. x. 68 and x. 48, following BV. i. 57 ;
I9& vi. 1. 2 ; 99S. ix. 8. 8, 4 differs.
BV. vi. 69. It follows ii. 18 ; vii. 100 ;
i. 156 ; A9S. vi. 1. 2 ; 99S. ix. 4. 8-5
differs.
I. e. the 2nd and 8th and 8rd and 9th of the
$tuyajas (AB. ii. 29) and the six offering
verses of the two priests at the prasthita
offerings.
The 9astras of the Hotrakas at the evening
pressing of the Ukthya are thus : —
(1) Maitravaruna :BV.vi. 16. 16-18, 19-21;
iii. 61. 1-8 ; viii. 42. 1-8 ; vii. 82, 84; vi.
68. 11.
(2) Brahmanacohansin : BY. viii. 21. 1, 2,
9, 10 ; i. 67 ; x. 68, 48; vii. 97. 10.
(8) Achavaka: BV. viii. 98. 7; viii. 18. 4; ii.
18 ; vii. 100 ; i. 156 ; vi. 69 ; vi. 69. 8.
So I9S. vi. 1. 2. 99S. differs in detail (ix.
PAftCIKA IV
The Soma Sacrifice (continued)
ADHYAYA I
The Sodapin.
iv. 1 (xvi. 1). The 1 gods by the first day collected the thunderbolt for
Indra ; by the second day they dipped it ; by the third day they presented it ;
it he hurled on the fourth day. Therefore on the fourth day he recites
the Soda$in. The Soda^in is a thunderbolt ; in that on the fourth day he
recites the Soda$in, verily thus he hurls at the rival who hates him the
thunderbolt as a weapon to lay him low who is to be laid low by him.
The Soda$in is a thunderbolt, the litanies cattle ; putting it round after
the litanies he recites. In that putting it round after the litanies
he recites, verily thus with the Soda^in as a thunderbolt he surrounds
cattle. Therefore cattle, being surrounded by the Soda^in as a thunder-
bolt, come up to man. Therefore a horse or a man or a cow or an
elephant being surrounded, led by itself, comes up when bidden by the
voice ; by merely seeing the Soda^in as a thunderbolt, he is surrounded by
the Soda^in as a thunderbolt, for the thunderbolt is speech, the Sodagin
speech. They say 'Why has the Sodaxjin this name?' Of the Stotras it
is the sixteenth; the sixteenth of the Qastras; with sixteen syllables he
commences; with the (next) sixteen he says om; he inserts a Nivid of
sixteen sentences ; that is why the Soda^in has its name. Two syllables
are left over 2 when the Soda9in is made into an Anustubh ; these are the two
breasts of speech ; these are truth and falsehood ; truth aids him, falsehood
harms him not, who knows thus.
iv. 2 (xvi. 2). He who desires brilliance and splendour should use as the
Soda$in Saman the Gauri vita ; x the Gaurivita is brilliance and splendour ;
brilliant and resplendent he becomes who knowing thus uses the Gaurivita
as Soda^in Saman. 'The Nanada2 should be used as the Sodagin Saman'
1 AB. iv. 1-4 and KB. xviL 1-4 deal with the independent rite of that name is denied,
godacin rite ; see A<}S. vi. 2 and 8 ; 998. For § 5 of. GB. ix. 19.
ix. 2 aeq.; Ap£S. xiv. 2 ; K£S. xiL 5. » See SV. ii. 802.
20 aeq. The Sodacin is treated here as iv. 2. l SV. ii. 802-804 ; A£& vi. 8. 1. This is
performed on the fourth day of a $a<Jaha ; the vihrta form of the $odacin.
of. TS. vi. 6. 11. 1 where a distinct and * SV. i. 852-854 according to Sayana. Cf.
KB. xxiii. 2 ; N&rayana on A9S. vi. 8. 2.
199] The Sodagin [ — iv. 3
they say ; Indra lifted up his thunderbolt against Vrtra ; he hurled it at
him ; he smote him. He, being smitten, cried aloud ; in that he cried aloud,
the Nanada Saman came into existence ; that is why the Nanada has its
name. That is a Saman without rivals, one that destroys rivals, the Nanada ;
without rivals, a destroyer of rivals, he becomes who, knowing thus, uses
the Nanada as the Scxja^in Saman. If they use the Nanada, the Sodagin
must be recited without intermingling;8 for they chant to the (verses)
without intermingling. If it is the Oaurivita, the Sodagin must be recited
with intermingling, for they chant to them with intermingling.
iv. 3 (xvi. 8). Then he intertwines the metres. In ' Let the bay steed
carry thee hither' and 'Do thou hearken to our words' he intertwines
Gayatri l and Pankti * verses ; man is connected with the Gayatri ; cattle are
connected with the Pankti ; verily thus he intertwines man with cattle, in
cattle he makes him find support. The Gayatri and the Pankti are two
Anustubhs ; thereby he does not depart from the symbol of speech, the symbol
of the Anustubh, and the symbol of the thunderbolt. In ' What time, O Indra,
in the conflict ' and ' Let this delightful one be to you ' he intertwines Usnih 8
and Brhati4 verses; man is connected with the Usnih, cattle with the
Brhati ; verily thus he intertwines man with cattle, in cattle he makes him
find support. The Usnih and the Brhati are two Anustubhs ; thereby he
does not depart from the symbol of speech, the symbol of the Anustubh,
and the symbol of the thunderbolt. In 'On the yokes for him' and
* O Brahman, O hero, rejoicing in the making of holy power ' he intertwines
(a verse 5) of two Padas and a Tristubh ; 6 man has two feet, the Tristubh
is strength; verily thus he intertwines man with cattle; in strength he
makes him find support ; therefore man, being established in strength, is
the strongest of all cattle. In that (the verse) of two Padas has twenty
syllables and there is a Tristubh, there are two Anustubhs; thereby he
does not depart from the symbol of speech, the symbol of the Anustubh, and
the symbol of the thunderbolt. In c This Brahman ' and ' I shall declare to
thee the bay steeds in the great assembly ' he intertwines (verses) of two
Padas7 and Jagatis;8 man has two feet; cattle are connected with the
3 The viharana is described in A£S. vi. 8 ; it strophe, and this may really be meant as
consists of mixing up the verses by the Nanada.
reciting their Padas interlaced, that is, of * RV. i. 16. 1-8 ; A£S. vi. 2. 8.
8 Gayatri Padas and 6 Pankti Padas (RV. * RV. i. 82. 1 (and vv. 8 and 4) ; A£& vi. 2. 4.
i. 16. 2 and 82. 8) is made up a verse form * RV. viii. 12. 25-27 ; A£S. vi. 2. 5.
of Gayatri + Pankti thrice and then two * RV. iii. 44. 1-8 ; A£S. vi. 2. 5.
Pankti Pada verses. According to A£S. 5 RV. vii. 84. 4 ; A?S. vi. 2. 5.
vi. 2. 2 the avxhfia form hasRV. i. 84. 1-6 6 RV. vii. 29. 2 ; A£S. vi 2. 6.
(SV. i. 847 seq.) as its strophe and anti- 7 Only in A$S. vi. 2. 6 ; SV. i. 488, etc.
■ RV. x. 96. 1-8.
iv. 3—] The Soma Sacrifice [200
Jagati; verily thus he intertwines man with cattle; in cattle he makes
him find support. Therefore man, being established in cattle, both eats
them and masters them ; and these are in his power. In that (the verse)
of two Padas has sixteen syllables, and there is a Jagati, there are two
Anustubhs; thereby he does not depart from the symbol of speech, the symbol
of the Anusfribh, and the symbol of the thunderbolt. In ' In the bowls the
buffalo the barley-mixed ' and ' Forward for him, with his chariot forward '
he recites Atichandas verses ;9 the sap of the metres that flowed over, that
flowed over to the Atichandas verse ; that is why the Atichandas has its
name. The Soda? in is fashioned out of all the metres. In that he recites
Atichandas verses, verily thus he fashions it out of all the metres. With
the Sodafin fashioned out of all the metres he prospers who knows thus.
iv. 4 (xvi. 4). He adds the additions of the Mahanamnls.1 The first
Mahanamni is this world, the second the world of the atmosphere, the third
yonder world. The Soda^in is fashioned out of all the worlds ; in that he
adds the additions of the Mahanamnls, verily thus he fashions it from all the
worlds. With the Soda^n fashioned out of all the worlds he prospers who
knows thus. In ' Forward for you the Tristubh sap '/Praise, praise forth', and
' He who hath made to bound the steeds ' he recites as normal Anustubhs.2
As one who has wandered here and there out of his path comes back to the
path, so it is in that he recites normal Anustubhs. He who considers him-
self complete and at the height of prosperity should make him recite the
Soda^in without intermingling, (thinking) ( Let me not fall, through the
misery of the metres.' But he, who is desirous of removing evil, should
make him recite the Scxjaflin with intermingling; man is, as it were,
intertwined with evil ; verily thus he smites away the evil stain which is
intertwined for him; evil he smites away who knows thus. 'When up
to the place of the bright one ', with this last * he concludes ; the place of the
bright one is the world of heaven ; verily thus he causes the sacrificer to
go to the world of heaven. ' Thou hast drunk of the ancient draughts,
O lord of the bays ' he uses as offering verse 4 ; the Soda^n is fashioned out
of all the pressings ; in that he uses as offering verse ' Thou hast drunk of
the ancient draughts, 0 lord of the bays ', and the morning pressing contains
(the word) ' drink \ verily thus he fashions it out of the morning pressing.
* Now let this pressing be thine only ' (he says) ; the midday pressing (is
Indra's) only; verily thus he fashions itjfxam the midday pressing. ' Be drink
with the Soma, rich in honey, O Indra' (he says) ; the third pressing contains
(the words) c be drunk ' ; verily thus he fashions it out of the third pressing.
• RV. ii. 22. 1-8 ; x. 188. 1-8 ; A$S. vi. 2. 6. » RV. viii. 69. 7 ; AfS. vi. 2. 12.
1 I. e. the venes in AA. iv ; A$S. vi. 2.6seq. * RV. x. 96. 18 ; A<?S. vi. 2. 12.
* RV. viii. 69. 1-8 ; 8-10 ; 18-15 ; A$S. vi. 2. 9.
201] The Atiratra [— iv.6
' Do thou ever, O courser, press into thy belly ' (he says) ; that which contains
(the word) ' courser ' is a symbol of the Soda$in ; the Soda$in is fashioned
out of all the pressings ; in that he uses as offering verse ' Thou hast drunk
of the ancient draughts, O lord of the bays ', verily thus he fashions it out
of all the pressings. With the Sodagin fashioned out of all the pressings he
prospers who knows thus. He adds five-syllable additions5 of the Maha-
n&mnis to Padas of eleven syllables ; the Soda$in is fashioned out of all the
metres ; in that he adds four-syllable additions of the Mah&namnis to Padas
of eleven syllables, verily thus he fashions it out of all the metres. With the
Sodafin fashioned out of all the metres he prospers who knows thus.
The Atiratra.
iv. 5 (xvi. 5). In 1 the day the gods took refuge, in the night the Asuras ;
they were of equal strength ; they could not be discriminated. Indra said
' Who with me will attack (to drive) hence these Asuras through the night ? '
He found no one among the gods, they were afraid of night, the darkness,
death. Therefore now also in the night if one has gone away any distance
whatever, he is afraid, for the night is darkness as it were, death as it were.
The metres alone followed him ; in that the metres alone followed him, there-
fore Indra and the metres bear the night. No Nivid is recited, nor Puroruc
nor inserted verse, nor is any other deity celebrated ; for Indra and the
metres alone bear the night. They repelled them by going round in rounds ;
in that they repelled by going round in rounds, that is why the rounds have
their name. Them they repelled from the first part of the night by the
first round, from the middle of the night by the second, from the last
part of night by the last ' Up from the night do we follow ' they said.
' Bordering on night are these metres ' he used to say ; for these rescued
Indra when afraid from night, the darkness, death; that is why the
Apigarvaras have their name.
iv. 6 (xvi. 6). ' Drink of the Soma juice ' with this Anus^ubh 1 containing
(the word) * Soma juice ' he begins the night ; the night is connected with
the Anustubh ; this is the symbol of night. The offering verses contain
(the words) ' Soma juice ', c drink ' and ' be drunk ', and are appropriate ; what
in the sacrifice is appropriate is perfect. They chant the first round ; they
repeat the first Padas ; their horses and cows, thereby they take from them.
6 I. e. end hy eva ; evd Mndra (as 6 hi indra) ; rite is the addition of four Paryayas of
evdhi^akro; vaflhi fakrah; AfS.vi. 2. 12 three fastras each. GB. z. 1-8 follow
and 8. 16. AB. iv. 5 and 6. Gf. JB. i. 208 ; Oertel,
1 AB. iv. 5 and 6 and KB. xvii. 6-9 deal with Trans. Conn. Acad. xv. 170.
the Atiratra form of the Jyotistoma ; see iv. 6. 1 RV. viii. 92. 18 ; A£S. vi. 4. 10 ; ffS.
A£S. vi. 4. The characteristic of this ix. 7. 1.
26 [b.o.8. is]
iv. 6 — ]
The Soma Sacrifice
[202
They chant the second round ; they repeat the middle Padas ; their carts 1
and chariots,9 thereby they take from them. They chant the last round ;
they repeat the last Padas ; their clothes, their gold, the jewels on their
bodies, thereby they take from them. He takes the property of his foe,
he repels him from all these worlds, who knows thus. 'The day has
Pavamana (Stotras) ', they say, ' the night has no Pavamanas ; how have
both Pavamanas, and through what have they equal portions ? ' In that
' To Indra, the drunken, the pressed (drink) \ ' This Soma juice hath been
pressed, O bright one ', and ' This hath been pressed with might ' they chant 3
and recite, thereby the night has Pavamanas; thereby the two become
possessed of the Pavamanas; thereby they become of equal portions.
' The day has fifteen Stotras ', they say, ' the night has not fifteen Stotras ;
how have both fifteen Stotras and through what have both equal portions ? '
The Api$arvaras are twelve Stotras ; they sing the Sandhi (S&man) 4 to the
Rathantara with three deities; thereby the night has fifteen Stotras;
thereby both have fifteen Stotras ; thereby they become of equal portions.
They chant a limited amount, they recite an unlimited amount, (thinking)
' What has been is limited, what is to be is unlimited, (it serves) to win what
is unlimited.' He recites more than the Stotra ; offspring is beyond the
self, cattle are beyond. In that he recites beyond the Stotra, verily thereby
he wins whatever in him there is beyond the self.
ADHYAYA II
The Agvina Qastra.
iv. 7 (xvii. 1). Prajapati l gave his daughter to Soma, the King, even
Surya Savitri ; for her all the gods came as groomsmen ; for her wedding
ceremony he made this thousand (of verses) which they call the A$vina
(Qastra). What is less than a thousand is not the A$vina ; therefore he
should recite a thousand or more. Having eaten of ghee, he should recite.
Just as in this world a cart or a chariot, when oiled, goes (well), so he when
oiled goes. He should call (making a posture) as of an eagle about to fly
up. The gods did not agree as to this, ' Let this be mine ; let this be
mine.' They said coming to agreement ( Let us run a race for it ; his who
3 manoraihak in Aufrecht is clearly a slip.
» RV. Yiii. 92. 19-21 ; 2. 1-8 ; iii. 51. 10-12 ;
A$S. vi. 4. 10; 9£S. ix. 10. 1 ; 14. 1 ; 15. 1.
4 See SV. ii. 99-104 ; to Agni, Usas, and
Acvins, two verses being turned into three.
1 AB. iv. J-U and KB. zviii. 1-5 deal with
Acvina (astra which follows up the
Sandhi Stotra of the Atir&tra and is
characterized by litanies for Agni, Usas,
and the, Acvins. See A£S. vi. 5 and 5 ;
99S. ix. 20. For the race cf. PB. iz. 1.
85, 86 ; JB. i. 218; Levi, La doctrine du
sacrifice, p. 72 ; Oertel, Trans. Conn. Acad.
xv. 174.
203] The Apvina Qastra [ — iv.9
wins shall it be '. They made the course from Agni, the lord of the house,
to the sun ; therefore the beginning * (verse) is addressed to Agni in the
A$vina, ( Agni is the Hotr, the lord of the house, he the King.' As to this
some say ( " Agni, O dear father, Agni friend " with this 3 should he begin ;
" In the sky the pure, the sacrificial, of the sun " with this as first verse he
reaches the goal.' This is not to be regarded. If one were now to say of
him * He has had recourse to " Agni " and " Agni ", he will fall into the
fire ', it would certainly be so. Therefore should he begin with ' Agni is
the Hotr, the lord of the house, he the King/ It contains (the words)
'lord of the house' and 'generation', and is propitious; with full life for
fullness of life, a full life he lives who knows thus.
iv. 8 (xvii. 2.) As these deities were running the race, and had started,
Agni took the lead first ; the A9vins followed him ; to him they said * Give
way ; we two will win this.' ' Be it so \ he replied, ' Let me have a share
here.' ' Be it so ' (they said). For him they made a share herein ; therefore at
the Afvina (Qastra) (a litany) to Agni is recited. They followed after Usas ;
to her they said ( Give way ; we two will win this.' * Be it so ', she replied,
' Let me have a share here.' 'Be it so ' (they said). For her they made
a share herein ; therefore at the Afvina (a litany) to Usas is recited. They
followed after Indra; to him they said 'We will win this, O generous
one ' ; they did not dare to say to him ( Give way '. ' Be it so \ he replied,
' Let me have a share herein.' • Be it so ' (they said). For him they made
a share herein ; therefore at the A9vina (a litany) to Indra is recited.1 The
Acjvins won the race ; the A$vins attained it. In that the A9VUIS won the
race the A$vins attained it, therefore they call it the A$vina. He attains
whatever he desires who knows thus. They say ' In that there are here
recitations to Agni, to Usas, to Indra, then why do they call it the
Agvina ? ' (It is) because the A9vins won the race, the A?vins attained it.
In that the A9vins won the race, the A9VUI8 attained it, therefore they
call it the A^vina. He attains whatever he desires, who knows thus.
iv. 9 (xvii. 3). By means of a mule chariot Agni ran the race ; as he drove
on he burned their wombs ; therefore they conceive not. With ruddy cows
Usas ran the race ; therefore, when dawn has come, there is a ruddy glow ;
the form of Usas. With a horse chariot Indra ran the race ; therefore it as
neighing aloud and resounding is the symbol of lordly power; for it is
connected with Indra. With an ass chariot the Ajvins won, the Afvins
attained ; in that the Ajvins won, the A9vins attained, therefore is his speed
outworn, his energy spent ; he is here the least swift of all beasts of burden ;
but they did not take the strength of his seed ; therefore has he virility and
' BY. vi. 15. 18 ; A$S. vi. 6. 6 ; 998. ix. 20. 7. l See A£S. vi. 5. 18 for his share ; it follows
8 BY. x. 18. 8. the verses to Stays. So 9£S. ix. 80. 84.
iv. 9 — ] The Soma Sacrifice [204
possesses a double seed. ' Seven metres should he use in reciting to Surya ',
they say, 'as in (the recitations) to Agni, Usas, and the Afvins; the
worlds of the gods are seven ; he prospers in all the worlds of the gods.'
That is not to be regarded. Three only should he use in recitation ; three
are these threefold worlds ; (they serve) to win these worlds. They say
* He * should begin those for Surya with " Up this all-knower ".' That is
not to be regarded. That would be as if one having gone should miss the
goal. He should begin 2 with ' Let Surya protect us from the sky ' ; that is
as if one having gone should reach the goal. He recites second ' Up this all-
knower'. 'The radiant countenance of the gods hath come forth* is a
Tristubh 3. Tonder (sun) rises as the radiant one of the gods ; therefore
he recites this. ' Homage to the eye of Mitra and Varuna ' is in Jagati 4 ;
this has a Pada containing a benediction; verily thus he invokes a
benediction for himself and the sacrifices
iv. 10 (xvii. 4.) They say ' Surya should not be passed over in recitation ;
the Brhati should not be passed over ; if he were to pass over Surya, he
would pass over splendour ; if he were to pass over the Brhati, he would
pass over the breaths/ ' O Indra bear to us inspiration ' he recites as
a Pragatha to Indra.1 ' Guide us, 0 much invoked, in this way ; alive may
we .attain the light9 (he says) ; the light is yonder (sun) ; thereby he does
not pass over Surya. Moreover in that it is a Fragatha in Brhati, thereby
he does not pass over the Brhati. In 2 c Towards thee, O hero, we utter
praise' he recites the basis of the Rathantara (Saman) ; they chant to the
Rathantara the Sandhi for the Agvina ; in that he recites the basis of the
Rathantara, it is to provide the Rathantara with its basis. 'Lord of
this world, beholding the light ' (he says) ; yonder (sun) is he who beholds
the light ; thereby he does not pass over Surya. Moreover, in that it is
a Fragatha in Brhati, thereby he does not pass over the Brhati. In8
• Many, sun-eyed ' he recites a Pragatha to Mitra and Varuna ; Mitra is
the day, Varuna the night; both day and night does he lay hold on,
who undertakes the Atiratra. In that he recites a Pragatha to Mitra and
Varuna, verily thus he establishes him in day and night. ' Sun-eyed ' (he
says); thereby he does not pass over Surya. Moreover, in that it is a
Pragatha in Brhati, thereby he does not pass over the Brhati. In ( May
the two great ones, sky and earth, for us ' and ' For they, sky and earth, all
weal-producing ' he recites (two verses 4) to sky and earth ; sky and earth
» RV. i. 60 ; A$S. vi. 6. 18; QQ8. ix. 20. 21, iv. 10. * RV. vii. 82. 26, 27; A9S. vi. 5. 18 ;
which omits RV. x. 168. ££S. ix. 20. 24.
3 RV. x. 168 ; A£S. vi. 6. 18. ' RV. vii. 82. 22 and 27 ; A<?S. vi. 6. 18.
3 RV. i. 116 ; AQS. vi. 6. 18 ; 9$S. ix. 20. 22. 3 RV. vii. 66. 10 and 11 ; A?S. vi. 6. 18.
* RV. x. 87 ; A£S. vi. 6. 18 ; Qq&. ix. 20. 28. « RV. i. 22. 18 and 160. 1 ; AQS. vi. 6. 18 ;
£98. ix. 20. 26 has i. 22. 18-16.
205] The Agvina Qastra [ — iv. n
are supports ; this (earth) is a support here, yonder (sun) yonder. In that
he recites (two verses) to sky and earth, verily thus he establishes him in
sky and earth. ' The god, the goddess, according to the law, Surya, the
pure ' (he says) ; thereby he praises Surya. Moreover, in that (the two
verses) Gayatri and Jagati make up two Brhatis, thereby he does not pass
over the Bjrhati. In
1 Goddess of all the perishable kind
Who shall not be wrath, nor seize (us),'
he recites (a verse) of two Padas *. The Agvina they used to call a litany in
which (the funeral) pyre is piled. Nirrti with her noose used to await
(thinking) ' When the Hotr concludes, then shall I let loose my nooses against
him .' Then indeed Brhaspati saw (this verse) of two Padas. ' Who shall not
be wrath, nor seize (us) ' ; therewith he cast below the nooses of Nirrti with
the nooses; in that the Hotr recites (this verse) of two Padas, verily thus he
casts below the nooses of Nirrti with the nooses ; verily thus in safety the Hot?
is released, with full life, for fullness of life ; a full life he lives who knows
thus. ' Of all the perishable kind ' (he says) ; yonder (sun) causes to perish
as it were ; thereby he does not pass over Surya. Moreover in (the verse)
of two Padas is man's metre ; it includes all the metres ; thereby he does
not pass over the Brhati.
iv. 11 (xvii. 5). He concludes with a verse to Brahmanaspati; Brhaspati is
the holy power ; verily thus at the end he establishes him in the holy power.
With * ' To the father, with all the gods, the strong ' should he conclude
who desires offspring and cattle. ( O Brhaspati, with good oflspring, with
heroes ' (he says) ; by offspring he has good oflspring and heroes. * Let us be
lords of wealth ' (he says) ; he become^ possessed of oflspring, of cattle,
of wealth, of heroes, when one knowing thus concludes with this (verse).
With 8 ' O Brhaspati, that which may surpass the foe ' he should conclude,
who desires brilliance and splendour; beyond all others he deserves splendour.
( Brilliant ' (he says) ; ' Brilliantly splendour shines ' (they say) ; splendour
shines as it were. ' That shall shine with radiance, 0 thou born of holy
order' (he says) ; splendour is brilliant. 'Upon us do thou confer varied
wealth' (he says); splendour is radiant as it were. Resplendent and
glorious becomes he, when one knowing thus concludes with this (verse).
Therefore he who knows thus should conclude with this (verse). (It is ad-
dressed) to Brahmanaspati ; thereby he does not pass over Surya. In that he
recites thrice (this) Tristubh and it includes all the metres, thereby he does
6 Not In RV. ; A£S. vi. 5 18 ; ??S. ix. 20. 26, « BV. ii. 28. 15 ; A£S. yi. 5. 19 ; <?<?S. ix 20.
which has mr^ayasya and grabhah, 27.
1 BV. iv. 60. 6.
iv. 11 — ]
The Soma Sacrifice
[206
not pass over the Brhati. With a Gayatri and a Tristubh he should say
the vasat call ; the Gayatri is the holy power, the Tristubh is strength ;
verily thus he unites the holy power with strength. Resplendent and
glorious and full of strength does he become, when one knowing thus with
a Gayatri 3 and a Tristubh 4 says the vasat call, ' O Afvins, skilled ones,
with V&y u ' and ' Do ye both drink, O A$vins \ With a Gayatri and a
Viraj he should say the vasat call ; the Gayatri is the holy power ; the
Viraj is food; verily thus he unites proper food with the holy power.
Resplendent and glorious he becomes, he eats food made edible by the holy
power, when one knowing thus says the vasat call with the Gayatri and
the Viraj. Therefore he who knows thus should say the vasat call with
the Gayatri and the Viraj,6 with these (verses), ' For you the Soma juice
is ready to be drunk ' and * Do ye both drink, 0 A9vins \
The Caturvinga and Mahdvrata Days.
iv. 12 (xvii. 6). Now * they proceed to the Caturvin$a day as the begin-
ning, by it they grasp the year, by it the Stomas and the metres, by it all
the deities. Not grasped in that metre, not grasped that deity, which is not
grasped on this day. That is why the Arambhaniya has its name. The
Stoma is the Caturvinfa ; that is why the Caturvinga has its name ; the
half -months are twenty-four; verily thus by half-months they grasp
the year. It is an Ukthya; the Ukthas are cattle; (it serves) for the
winning of cattle. It has fifteen Stotras, fifteen Qastras ; it is the month ;
verily thus by months they grasp the year. These are in the three hundred
and sixty Stotriya verses ; so many are the days of the year ; verily thus
by days they grasp the year. ' The day should be an Agnistoma,' they say,
1 the year is the Agnistoma; no other than an Agnistoma supports the day
or discriminates it/ If it is an Agnistoma, the three Pavamanas should be
Ast&catvarin$as, the other Stotras Caturvingas. Here also there are three
hundred and sixty Stotriya verses; so many are the days of the year;
verily thus by days they grasp the year. It should be an Ukthya ; the
sacrifice is made perfect by the animal (offering), the Sattra is made perfect
by the animal (offering) ; all the Stotras are Caturvingas, for this is openly
the Caturvinga day ; therefore let it be an Ukthya.
8 BV. i. 46. 15 ; <?<?S. ix. 20. 84 (optional).
4 BV. iii. 58. 7 ; 9JJS. ix. 20. 82.
1 BV. vii. 68. 2 ; Af& vi. 5. 24 ; f^S. ix. 20.
82
1 AB. iv. 12-14 and KB. xix deal with the
Caturvinca as the opening day of the
Gavam Ayana Sattra, corresponding to
the Mah&vrata at the end ; see A£S. vii.
1-4 ; 99S. xi. 2*g.
207]
The Caturvinga Day
[ — iv. 14
iv. 13 (xvii. 7). The Samans are the Brhat and the Rathantara.1 These
are the two ships which carry across the sacrifice ; verily thus by them they
cross over the year. The Brhat and the Rathantara are the two feet, this
day the head ; verily thus by the two feet they approach the head which is
prosperity. The Brhat and Rathantara are the two wings, this day the
head; verily thus with the two wings they unite the head, which is
prosperity. The two are not both to be laid aside ; if they were to lay
them both aside, just as a vessel which has parted from its fastening floats
moving to either bank, so the performers of Sattras would float, moving
to either bank, if they were to lay aside both together. If they were to
lay aside the Rathantara, then by the Brhat both are not laid aside ; if
they were to lay aside this Brhat, then by the Rathantara both are not
laid aside. The Vairupa is the Rathantara ; the Vairaja is the Brhat ;
the Qakvara is the Rathantara ; the Raivata is the Brhat. So these two
become not laid aside both together. Those who knowing thus perform this
day (rite), having obtained by the days the year, having obtained it by the
half months, having obtained it by the months, having obtained the Stomas
and the metres, having obtained all the deities, practising fervour, partaking
of the Soma drink, continue pressing (Soma) all the year. Those who
straight on * from the day perform the year (rite) they lay upon themselves
a heavy burden, the heavy burden crushes them. He, who having obtained
it with the rites straight forward approaches it (with the rites) reversed,
attains in safety the other side of the year.3
iv. 14 (xvii. 8). The Mahavrata is the Caturvinga ; by means of the
Brhaddiva (hymn 1) the Hotr pours seed on this day ; it on that day with
the Mahavrata day he propagates ; in a year seed poured is born. There-
fore the Brhaddiva is the common Niskevalya (Qastra). He having
obtained it with the rites straight forward approaches it (with the rites)
reversed, who knowing thus approaches this day. In safety he attains the
other side of the year who knows thus. He, who knows this side and
the other side of the year, in safety attains the other side of the year. The
introductory Atiratra is this side, the concluding (Atiratra) is the other
side. In safety he attains the other side of the year who knows thus.
1 This chapter is intended to show that in
every case one or other of those Samans
Is used whether in Abhiplava or Prethya
Sadahas. The six Samans are based on the
following verees:Rathantara, SV. ii. 80, 81 ;
Brhat, SV. ii. 159, 160 ; Vairupa, ii. 212,
218; Vairaja, ii. 277-279; 9&kvara, ii.
1151-8 ; Raivata, ii. 484-486. Cf. AB. iv.
15, n. 1.
9 I.e. without change of order according
to Say ana; Haug treats it as merely
meaning * proceed with ', and takes abhi
nidadhate as ' lay down \ The point is
as in n. 8.
8 The second six months are intended to be
a reverse of the first six. For the ship
metaphor cf. AB. vi. 6. 6 ; £B. iv. 2. 5.
10 ; Le>i, La doctrine du sacrifice, p. 88.
iv. 14. 1 RV. x. 120. For the year cf. Keith,
JRAS. 1917, p. 187.
iv. 14 — ] The Soma Sacrifice [208
He, who knows the descent and ascent2 of the year, obtains in safety the
other side of the year. The introductory Atiratra is the descent, the
concluding (Atiratra) the ascent. In safety he attains the other side of
the year who knows thus. He, who knows the expiration and the
ending 3 breath of the year, attains in safety the other side of the year.
The introductory Atiratra is the expiration, the concluding (Atiratra) the
ending breath. In safety he reaches the other side of the year, who knows
thus.
ADHYAYA III
The Sadahas and the Viiuvant.
iv. 15 (xviii. 1). They proceed with the Stomas, Jyotis, Go, and Ayus ;
the Jyotis is this world, the Go the atmosphere, the Ayus yonder world.
There is the same second set of three days ; there are three days, Jyotis, Go,
and Ayus ; there are three, Go, Ayus, and Jyotis. The Jyotis is thisVorld,
the Jyotis is yonder world. These two Jyotis (days) look together on
both sides ; thereby they proceed with this set of six days with a Jyotis
on either side. In that they proceed with this set of six days with a Jyotis
on either side, verily thus they continue to find support on both sides in these
two worlds ; in this world and in that world, both. The Abhiplava Sadaha
is a circling wheel of the gods. The Agnis$omas on the two sides of it are the
felloes ; the four Ukthyas in the middle are the nave. He goes with it
turning wherever he desires ; thus in safety he attains the other side of
the year who knows thus. He, who knows the first set of six days, in
safety attains the other side of the year ; (so) he who knows the second,
he who knows the third, he who knows the fourth, he who knows the
fifth.1
iv. 16 (xviii. 2). They perform the first set of six days,1 there are six days ;
the seasons are six ; verily thus by the seasons they obtain the year ; by the
seasons they continue finding support in the year. They perform the second
set of six days ; these are twelve days ; the months are twelve ; verily thus
by months they obtain the year ; by months they continue finding support
in the year. They perform the third set of six days ; they are eighteen
days ; these are twofold, one set of nine, one set of nine. There are nine
* Ava° and udrodhanam clearly have this l The Abhiplava ^a^aha is dealt with in A$S.
sense, from ruh, not rudh, as S&yana and vii. 5-7 and the Prsthya in vii. 10-12 ;
Hang. The contrast is as in parouUU and viii. 1-4 ; in 9?S. the order is reversed,
avasUU. viz. xi. 4-9 and x. 1-8. See also BfS. xvi.
9 Theud&na here must be the apana, bnt used 4, 6 ; Ap£S. xxi. 1-3.
for udanlya as suggested by S&yana. iv. 16. 1 See A9S. xi. 7 ; 9$S. xiii. 19.
209]
The Gavdm Ayana
[— iv. 17
breaths, nine worlds of heaven ; verily thus they obtain the breaths and
the worlds of heaven ; verily thus they continue finding support in the
breaths and the worlds of heaven. They perform the fourth set of six
days ; these are twenty-four days ; the half -months are twenty-four ;
verily thus by half-months they obtain the year; by half-months they
continue finding support in the year. They perform the fifth set of six
days ; they are thirty days ; the Viraj has thirty syllables ; proper food is
the Viraj ; verily thus they continue producing the Viraj month by month.
Desiring proper food they performed the sacrificial session.2 In that they
continue producing the Viraj month by month, verily thus they continue
winning proper food month by month, for the world and for that, for both,
iv. 17 (xviii. 3). They proceed with the way of the cows ;l the Adityas are
the cows ; verily thus they proceed with the way of the Adityas. The cows
performed a sacrificial session seeking to win hoofs and horns ; in the tenth
month their hoofs and horns came into being. They said ' That desire for
which we have consecrated ourselves we have obtained; let us cease.'
Those that ceased are those possessed of horns. Those who performed,
(thinking) ' We will complete the year ', they had only mock horns, these
are the hornless ; but they produced 2 strength. Therefore they having made
up all the seasons, then cease, for they produced strength. Dear to all are
cows, beloved by all. Dear to all, beloved by all, does he become who
knows thus. The Adityas and the Angirases contended for the world of
heaven,8 ' We will go first, we ' ; the Adityas went first to the world of
heaven, behind the Angirases by sixty years. The way of the Adityas is
thus,4 an introductory Atiratra, the Caturvin$a Ukthya, all the Abhiplava
Sadahas, other Aksyant0 days; the way of the Angirases is thus, an
* Aaate would seem more natural, but the
imperfect may convey the view in the
minds of those performing the Sattra
when they undertook it.
1 For this see TS. vii. 5. 1. 2 ; PB. iv. 1.
Aufrecht considers that na must be read
as apparently by S&yana ; the alternative
is to read afraddhayd crngd^i as one term
as suggested by BR. or to take pr&vartonta
as - ' fell off'. Cf. Keith, Taittiriya Sam-
hil&y i. xoviii, xcix. Levi {La doctrine du
sacrifice, p. Ill) renders the TS. passage
without commenting on the sense.
asanvan is obvious (as in TS.) but needless
as asxmvan makes sense.
» Cf. 9B. xii. 2. 2. 9.
4 yathd v& is odd ; vd^vai has just before
occurred, but yatkd seems needless and in
27 [h.cs. ss]
clause 7 is not inserted, but it can easily
be taken in its usual sense. S&yana's
attempt to make it allude to the mode
of the Gav&m Ayana is absurd. The
Sattras are quite different in A£S. xii.
1. 1 ; 99S. xiii. 21, 22.
8 This word is doubtful. Aufrecht takes it as
' st&ttige umwandelbare Tage ' ( - dksi-
yanti). S&yana cites Baudhftyana as
restricting it to the Abhijit, Yisuvant,
Vievaji t, the tenth day (of the D v&dac&ha),
the Mah&vrata and the concluding Ati-
ratra ; £alika as including in it all save
the §adahas, and Aupamanyava as in-
cluding in it all save the §adahas and
the tenth day. Cf. Ap$S. xxiii. 9. 16 ;
$B. xii. 2. 3. 1 ; Eggeling, SBE. xltv.
155, 156 ; Weber, Ind. Stud. ix. 282.
iv. 17 — ] The Soma Sacrifice [210
introductory Atiratra, the Caturvin$a Ukthya, all the Prathya Sadahas,
other Aksyant days. The Abhiplava Sadaha is the path that leads straight
to the world of heaven ; again the Prsthya Sadaha is a great circuitous
route to the world of heaven. In that they proceed with both, and going
by both he comes to no ill, (it serves) to obtain both desires, that in the
Abhiplava Sadaha and that in the Prsthya.6
iv. 18 (xviii. 4). They perform the Ekavinpa day, the Visuvant,1 in the
middle of the year ; by the Ekavin$a the gods raised up the sun to the
world of heaven ; it is here the Ekavin$a ; below this Divakirtya are ten
days, ten above ; in the middle is the Ekavinfa resting on both sides in
the Viraj, for on both sides does he find support in the Viraj. Therefore
he going between these worlds does not shake. The gods were afraid of
this Aditya falling down from the world of heaven ; him with three worlds
of heaven from below they propped up ; the three worlds of heaven are the
Stomas. They were afraid of his falling away up; him with three worlds of
heaven from above they propped up ; the three worlds of heaven are the
Stomas. Thus below there are three Saptadafa (Stomas), three above; in the
middle is the Ekavin$a on both sides supported by the Svara Samans, for
he is supported on both sides by the Svara Samans.3 Therefore he going
between these worlds does not shake. The gods were afraid of this Aditya
falling from the world of heaven ; 3 him with the highest worlds of heaven
they propped up from below ; the highest worlds of heaven are the Stomas.
They were afraid of his falling away up ; him with the highest worlds of
heaven they propped up from above ; the highest worlds of heaven are the
Stomas. Thus there are three Saptada$a (Stomas) below, three above.
Making them up by twos they are three Catustringas ; the CatustriA9a is
the highest of the Stomas. Placed over these it gives heat, for he placed
over these gives heat. He is higher than all this that has been and will
be ; he shines over all this whatever there is here ; he is higher ; thus he
becomes who knows thus higher than he than whom he desires to be
higher.
iv. 19 (xviii. 5). They perform the Svara Samans; the Svara Samans are
these worlds. They saved these worlds with the Svara Samans ; that is why
4 The Gav&m Ayana has a mixture of four a Dacaratra ; the Mahavrata and Udaya-
Abhiplavas and a Prsthya in the month ; afy&> with variants.
see A£S. xi. 7. 1 seq. It is Pr&yanlya ; 1 AB. iv. 18-22 and KB. xxv. 1-10 deal with
Caturvin9a ; 6 months of 4 Abhiplavas the Visuvant and connected rites; see
and 1 Prsthya $adaha ; 8 Abhiplavas, A$S. viii. 5-7 ; ££8 xi. 18.
1 Prsthya, Abhijit, 8 Svara Samans; Visu- * For these as Saptadacas see TB. i. 2. 2. 1.
vant; 8 Svara Samans, Vicvajit.lPrsthya, Gf. A£S. viii. 5. 10 seq. ; 99s. xi. 11, 12.
8 Abhiplavas ; 4 months of 1 Prsthya 3 Cf. PB. iv. 5. 8 which has avapOddL
and 4 Abhiplavas ; 8 Abhiplavas, Go, Ayus,
211]
The Ekavihga and the Svara Sdmans [ — iv. 20
the Svara Samans have their name. In that they perform the Svara
Samans, they give him a share in these worlds. The gods were afraid of the
sinking down of these Saptadagas, ' The Stomas are alike and unprotected ;
let them not sink down.' They secured them with all the Stomas from
below, with all the Prs^has from above ; in that the Abhijit with all the
Stomas is below, the Vigvajit with all the Prsthas above, thus they secure
the Saptadagas on both sides for security and to prevent sinking down.1
The gods were afraid of this Aditya falling from the world of heaven,
they fastened him up with five ropes ; the Div&kirtya (S&mans) are the
ropes ; the Prsfcha is the Maha-Divakirtya,2 the Saman of the Brahmana-
cchansin is the Vikarna,3 the Agnistoma Saman is the Bhasa,4 the
Brhat and Bathantara are those of the Pavamanas ; thus they fasten up
Aditya with five ropes, for support, to avoid falling down. When the sun
has arisen, he should recite the morning litany, for all the day (rite) is to be
performed during the day time. They should offer as the victim to Surya
(an animal) without blemish and white, in addition to (the victim) for the
pressing, for this day has Surya as its deity. He should recite twenty-one
kindling verses,5 for this day is openly the Ekavinsa. Having recited fifty-
one or fifty-two 6 he places a Nivid in the middle ; so many after he
recites. Man has a hundred (years of) life, a hundred powers, and a hun-
dred strengths; verily thus he confers upon him life, strength, and
power.
iv. 20 (xviii. 6). He mounts the difficult mounting ; the difficult mounting
is the world of heaven ; verily thus he mounts the world of heaven who
knows thus. As to its being the difficult mounting, he that gives heat
yonder is hard to mount, and whoever goes there, in that he mounts the
difficult mounting, verily thus he mounts him. He mounts (with a verse l)
containing (the word) ' gander ', ' The gander seated in purity ' ; he is the
gander seated in purity. 'The Yasu seated in the atmosphere' (he says) ;
he is the Yasu seated in the atmosphere. ' The Hotr seated at the altar '
(he says) ; he is the Hotr seated at the altar. ' The guest seated in the
house ' (he says) ; he is the guest seated in the house. ' Seated among men '
1 The Visuvant day is preceded by (1 ) the Abhi-
jit, (2) the Svara Samans, and followed
by (1) Svara Samans, (2) the Viovajit.
' On BV. I. 170. 1. 8 ; 8V. ii. 802-804 ; A£S.
riii. 6. 7, 8 ; contrast 9$S. xi. 18. 24.
* On RV. vi. a 1-8 ; ArS. iii. 8-10.
4 The same verses as in n. 8 are nsed according
to Sayana and £$8. ▼iii. 6. 22 ; $08. xi.
18. 2a '
4 See A£S. viii. a 8 ; BY. iii. 27. 5-10.
• I. e. BV. i. 81 is to be divided either after
the 8th or 9th verse ; see AfS. viii. 6. 18
with oomm.
iv. 20. * RV. iv. 40. 5. Gf. KB. xxv. 7; Levi,
La doctrine du sacrifice, pp. 88, 89. For the
mode of recitation see AfS. viii. 2. 18-15 ;
a 14, 15 ; it is first by Padas, then by
half-verses, then by three Pftdas, then by
the whole verse, and then in descending
order. Cf. 99S. xi. 14. 18 ; xii. 11. 12.
The recitation of the Tarksya takes place
at the end of the Niskevalya.
iv. 20 — ] The Soma Sacrifice [212
(he says) ; he is seated among men. ' Seated in the best (abode) ' (he says) ;
he is seated in the best (abode) ; the best of abodes is that in which seated
he gives heat. 'Seated in holy order' (he says); he is seated in truth.
( Seated is the sky ' (he says) ; he is seated in the sky ; the sky is that seat
in which seated he gives heat. ' Born of the waters ' (he says) ; he is born
of the waters ; from the waters he rises in the morning, into the waters
he enters at evening. ' Born of the cow ' (he says) ; he is born of the
cow/ Born of holy order ' (he says) ; he is born of truth. ' Born of the
mountain ' (he says) ; he is born of the mountain. ' Holy order ' (he says) ;
he is truth. He is all these things. In the metres this (verse) is
most manifestly as it were a symbol of him. Therefore, whenever he
performs the difficult mounting, should he mount with (the verse) containing
(the word) ' gander \ With the T&rksya 2 (hymn) should he mount for one
desiring the heaven. Tarksya aforetime made the journey when yonder
the Gayatri in the form of an eagle brought the Soma. Thus, just as one
makes one knowing the place a guide on a journey, so is it in that (he
mounts) with the Tarksya : he who blows is Tarksya ; he is the bearer to
the world of heaven. ' This steed, god-strengthened ' (he says) ; he is the
steed, god-strengthened. ( Enduring, the bearer of the cars ' (he says) ; he
bears across enduring, for he at once crosses these worlds. ' With chariot
rim unharmed, the warrior, swift ' (he says) ; he is the one with chariot
rim unharmed, the warrior, swift. 'For safety' (he says); he invokes
safety. 'Tarksya let us summon hither' (he says); verily thus he
summons him. With ' Invoking by sacrifice the favour as of Indra for
safety ' he invokes safety. ' like a ship let us mount ' (he says) ; verily
thus he mounts it for the attainment, the winning, the arrival at the world
of heaven. ' like the two broad ones, wide, large, deep, may we not be
harmed at your going and coming ' (he says) ; verily thus he recites for
these two, when going to and returning.3
' He who at once with his glory over the five peoples
Like SUrya with his light over the waters extendeth '
(he says) ; openly he mentions the sun.
' A thousandfold, a hundredfold bestowing, is his onset ;
They cannot stay him like a young dart '
(he says); verily thus he invokes a benediction for himself and the
sacrificers.
* BV. x. 178: it has 3 verses; here cited in s The root here in mesyan explains Dh&tupMha,
full. xxxiv. 18, ml 1 or 10.
213]
The Durohana and the Tark^ya
[— iv. 22
iv. 21 (xviii. 7). Having uttered the call, he mounts the difficult mount-
ing; the difficult mounting is the world of heaven; the call is speech ; speech
is the holy power ; in that he calls, thus with the call as the holy power
he mounts the world of heaven. He mounts by Fadas first ; thus he obtains
this world ; then by half- verses ; thus he obtains the atmosphere ; then by
three Padas ; thus he obtains yonder world ; then with the whole (verse) ;
thus he who gives heat here finds support in this (world). By three Padas
he descends as one holding a branch;1 thus he finds support in yonder
world; by half -verses (he descends; thus he finds support) in the atmosphere ;
by Padas (he descends ; thus he finds support) in this world. Thus, having
obtained the world of heaven, the sacrificers find support in this world. For
those who desire one only, (the world of) heaven, he should mount in the
forward direction only ; they will conquer the world of heaven, but they
will not have long to live in the world. Pairing hymns are recited, Tristubh
and Jagati ; cattle are pairing ; the metres are cattle ; (verily they serve) to
win cattle.
iv. 22 (xviii. 8). The Visuvant is like a man; the first half of the Visuvant
is like the right half of a man ; the second half of the V isuvant is like 1
the left half ; therefore they call it the latter. The Visuvant is the head
of a man standing on the level ; man is composed of (two) sections ; thus
there is seen in the middle of his head a suture as it were. They say
* On the Visuvant alone should he perform (the recitations of) the day ;
the Visuvant is the Uktha of Ukthas ; (holding that) " The Visuvant is that
which has the Visuvant (Qastra) " they become the head, they attain pre-
eminence/ That is not to be regarded. He should recite it only in the
year ; verily thus they keep holding the seed for a year. Whatever seeds
are born before the year, of five months or six months, these wither ; they
do not profit by them ; those that are born in ten months or a year, by these
they profit. Therefore should he recite it in^the year, for the year contains
this day ; as the year they obtain this day. He smites away evil by the
year, by the Visuvant ; from the limbs he drives away evil by the months,
from the head by the Visuvant. He smites away evil by the year, by the
Visuvant, who knows thus. As additional to (the victim) 2 for the pressing,
they should offer to Vi$vakarman a bull of two colours, variegated on both
1 Cf. PB. xviii. 10. 10 : yatha f&kh&y&h fdkh&m
tlambham upfoaraked evam etenemam lokam
up&varoiati praiifthdyau
iv. 22. * The first view, here rejected, must have
held that the Visuvant rite might be per-
formed always as a special rite on that day
and not merely as part of a Sattra. The
second view of the text appears to allow
its use at a Sattra only («w), the Visuvant
having its full meaning only as the middle
day of such a rite. So Sayana who, however,
takes vifuodn vifuv&n Hi merely as saying
that the tul&mefasamkrdnH is thus called.
Nftrayana on A£S. viii. 6. 4 makes this an
additional, Sayana has a substituted
victim.
iv. 22 — ] The Soma Sacrifice [214
sides, on the Mahavrata day. Indra having slain Vrtra became Vi$vakarman ;
Prajapati having created offspring became Vi$vakarman; Vipvakarman is the
year ; verily thus Indra whose self it is, Prajapati, the year, Vifvakarman,
they obtain; verily thus in Indra whose self it is, Prajapati, the year,
Vicjvakarman, they find support at the end. He finds support who
knows thus.
ADHYAYA IV
The DvddaQ&ha.
iv. 23 (xix. 1). Prajapati felt desire ' May I be propagated, may I become
greater/ He practised fervour; he, having practised fervour, saw the
twelve-day (rite) in the limbs and the breaths of his self; he meted it out
from the limbs and the breaths of his self twelvefold ; he grasped it, and
sacrificed with it. Then indeed he prospered himself, he was propagated
with offspring and cattle. He prospers himself, he is propagated with off-
spring and cattle who knows thus. He felt desire, ' How can I now, having
encircled the twelve-day (rite) with the Gayatri on all sides, prosper with all
prosperity?' It he encircled in front with brilliance, in the middle with
the metres, at the last with the syllables; having encircled the twelve-day
(rite) with the Gayatri on all sides he prospers with all prosperity. With
all prosperity he prospers, who knows thus. He who knows the Gayatri
as possessed of wings, of eyes, of light, and1 of brilliance, goes to the
world of heaven with the Gayatri as possessed of wings, of eyes, of light)
and of brilliance; the twelve-day (rite) is the Gayatri as possessed of
wings, of eyes, of light, and of brilliance. The two Atiratras on either
side are the wings ; * the two Agnisfomas within are the two eyes ; the
eight Ukthyas in the middle are the body. With the Gayatri as possessed
of wings, of eyes, of light, and of brilliance, he goes to the world of heaven,
who knows thus.
iv. 24 (xix. 2). The twelve-day (rite) consists of three sets of three
days, the tenth day and two Atiratras.1 For twelve days is he conse-
crated;2 verily through them he becomes fit for sacrifice. He performs
Upasads for twelve nights; verily with them he shakes clear his body.
Having pressed for twelve days continuously, having become born anew,
having shaken clear his body, pure and purified, he goes to the gods who
1 For the Dv&dac&ha see A£S. x. 5 ; 99&* *• either in the sense of exolusion or limit
For the beginning of. TS. vii. 2. 9. 1. (moryddd) ; it is accepted as exclusive
* See A£S. x. 5. 10 : atWUram ogre 'tMgnfyomaM by Delhi-tick, Altind. Synt. p. 452, n. 1.
(rtJl&ukaty&nathagmstotnam atMUir&tram. • C£ Eggeling, SBE. xxvi. 442, n. 1.
iv. 24. l A according to Say ana is used here
215] The Dvadagdha [ — iv. 25
knows thus. The twelve-day (rite) is one of thirty-six days ; the Brhati
has thirty-six syllables; the twelve-day (rite) is the way of the Brhati;
by means of the Brhati the gods attained these worlds. They attained
this world with ten syllables, the atmosphere with ten, the sky with ten,
the four quarters with four ; with two they found support in this world.
He finds support who knows thus. They say ' Seeing that other metres
are greater and have more syllables, then why do they call it the
Brhati 1 ' Since by it the gods attained these worlds. They attained this
world with ten syllables, the atmosphere with ten, the sky with ten, the
four quarters with four; verily with two they found support in this
world; therefore do they call it the Brhati He attains whatever he
desires who knows thus.
iv. 25 (xix. 3). The twelve-day (rite) is a sacrifice of Prajapati; Prajapati
at first sacrificed with this twelve-day (rite). He said to the seasons and
to the months ' Make sacrifice for me with the twelve-day (rite).' Having
caused him to consecrate himself, having made him move where he could
not depart, they said to him 'Give to us ; then shall we sacrifice for thee.'
To them he gave sap and strength ; sap is deposited in the seasons and
in the months ; they made sacrifice for him when giving ; therefore should
sacrifice be made for one when giving; they made sacrifice for him
when receiving ; therefore should sacrifice be made by one receiving. Both
prosper, those who knowing thus sacrifice and make sacrifice. These
seasons and months thought themselves heavy having received (gifts) at
the twelve-day (rite) ; they said to Prajapati ' Make sacrifice for us with
the twelve-day rite.' ' Be it so ', he replied, * Do you consecrate your-
selves.' Those of the first half consecrated themselves first ; they smote
away evil; therefore they are the daylight as it were, for the daylight
as it were are those who have smitten away evil. Those of the second
half consecrated themselves next; they did not at all smite away evil;
therefore they are darkness as it were, for darkness as it were are those
who have not smitten away evil. Therefore one who knows thus should
ever seek to be first consecrated when men consecrate themselves. He
smites away evil who knows thus. Prajapati as the year found support
in the seasons and the months ; these seasons and months found support
in Prajapati as the year ; these find support in one another. So he who
sacrifices with the twelve-day (rite) finds support in the priest. There-
fore they say ' No evil man should be sacrificed for with the twelve-day
(rite), (thinking) " Let not this one find support in me." ' The twelve-day
(rite) is the oldest sacrifice, for the oldest of the gods it was who in
the beginning sacrificed with it. The twelve-day (rite) is the best
sacrifice, for it was the best of the gods who in the beginning sacrificed
iv. 25 — ] The Soma Sacrifice [216
with it. The oldest and the best should sacrifice; here there becomes
a good season. No evil man should be sacrificed for with the twelve-
day (rite), (thinking) 'Let not this one find support in me/ The gods
did not admit the seniority and superiority of Indra ; he said to Brhaspati
'Make sacrifice for me with the twelve-day (rite).' For him he made
sacrifice ; then indeed did the gods admit his seniority and superiority. His
superiority and seniority they admit, and his pre-eminence his own (people)
accord, who knows thus. The first set of three days is in ascending order,
the middle transverse, the last in descending order.1 In that Che first set
of three days is in ascending order, therefore Agni here is kindled upwards,
for his quarter is upwards; in that the middle is transverse, therefore
Vayu here blows transversely, the waters flow transversely, for his quarter
is the transverse ; in that the last is in descending order, therefore yonder
sun gives heat downward, it rains downward, and the constellations
(shine) downward, for his region is downward. These worlds are in unison ;
these sets of three days are in unison ; in unison for him these worlds shine
with prosperity, who knows thus.
iv. 26 (xix. 4). Consecration departed from the gods ; it they sought to
grasp with the two months of spring ; it they could not obtain with the
two months of spring. It they sought to grasp with the two months of
summer, of the rainy season, of autumn, of winter; it they could not
obtain with the months of winter. It they sought to grasp with the two
months of the cool season ; it they obtained with the two months of the
cool season. He obtains whom he seeks to obtain, his enemy obtains him
not, who knows thus. Therefore he to whom the consecration for the
sacrificial season may condescend 1 should consecrate himself when these
two months of the cool season have arrived. Obviously thus does he
consecrate himself, when consecration has arrived ; manifestly he encircles
consecration. Therefore in these months of the cool season the cattle of
the village and of the wild become thin and shaggy; verily thus they
acquire the form of consecration. Before the consecration he offers a
victim to Prajapati ; first he should recite seventeen kindling verses ;
Prajapati is seventeenf old ; (they serve) to obtain Prajapati. The Apris
verses for it are by Jamadagni.2 They say ' Seeing that in the case of
the other victims the Apris are according to the (ancestral) seer, then why
1 The metres for the three pressings vary iv. 26. 1 The Dvadaeaha is here treated as a
from (1) Qayatrl, Tristubh, and JagatI to Sattra.
(2) JagatI, Gayatrl, and Tristubh and (3) * RV. x. 110. Gf. Max Midler, Anc. Sansk. Lit.
Tristubh, JagatI, and Gayatri. p. 466 ; Weber, Ind. Stud. x. 88 s*q. ;
A9S. vii. 2. 6-8 ; 99S. v. 16. 5, 6.
217] The Dvadofdha [— iv. 27
in this case are the verses by Jamadagni used by all?' The verses by
Jamadagni are of all forms, all perfect; the victim is of all forms, all
perfect ; in that they are verses by Jamadagni (they serve) to secure the
possession of all forms, all perfections. The cake offering for the victim
is for Vayu. They say ' Seeing that the victim is for other deities also,
then why is the cake offering for the victim performed for Vayu.' c The
sacrifice is Prajapati, to prevent the exhaustion of the sacrifice ' he should
reply. In that it is for Vayu, thereby he does not depart from Prajapati,
for Prajapati is Vayu. It is deolared by the seer8 'Prajapati, the
blowing.' If it is a sacrificial session, they should offer after depositing
the fires together, all should be consecrated, all should press. With
spring he ends ; spring is strength ; verily thus he ends with sap and
strength.
iv. 27 (six. 5). The metres desired one another's abode; the Gayatri
desired the abode of the Tristubh and the Jagati, the Tristubh that of
the Gayatri and the Jagati, and the Jagati that of the Gayatri and the
Tristubh. Then indeed did Prajapati see this twelve-day (rite) with
the metres transposed; he grasped it and sacrificed with it. Thereby
he made the metres attain all their desires. He attains all desires who
knows thus. He transposes the metres to avoid exhaustion. Verily he
transposes the metres. Just as in the world men go with relays of fresh
horses or oxen, so with relays of fresh metres they go to the world of
heaven, in that he transposes the metres. These two worlds were together ;
they went apart ; no rain fell, there was no heat ; the five folks were not
in harmony.1 The gods brought them together ; they uniting performed
the divine marriage. By means of the Bathantara this (earth) quickens
yonder (sky) ; by the Brhati yonder (sky) this (earth) ; by the Naudhasa 2
this quickens that ; by the Qyaita that this. With smoke this quickens
that ; with rain that this. This placed in that the place of sacrifice to the
gods ; cattle that in this. In that this placed the place of sacrifice to the
gods, in that there is dark as it were in the moon. Therefore on the
waxing fortnights they sacrifice as they desire to win that.3 Yonder (sky)
placed salt in the (earth) ; as to this Tura Eavaseya said ' Salt is nutriment,
O my dear Janamejaya.' 4 Therefore here also men considering a place
for cattle ask 'Are there salts there?' for salt is nutriment. Yonder
9 KV. ix. 5. 9. 3 L e. to see more distinctly as the moon
1 Cf. PR viL 10. 1, and for the vyQha of the waxes the black spot
metres KB. rxvii. 1. * Ka S&yana takes as an interrogation, and is
3 These are, according to S&yana, SV. ii. 299- followed by Haug,
801 ; ii. 168, 164.
23 [■.«.■. is]
iv.87 — ] The Soma Sacrifice [218
world turned to this world ; then were sky and earth born ; neither from
the atmosphere (comes) the sky,6 nor from the atmosphere earth.
iv. 28 (xix. 6). In the beginning there were here the Brhat and the
Bathantara ; they were speech and mind ; the Bathantara speech, the Brhat
mind ; the Brhat as first born despised the Bathantara ; the Bathantara
conceived and produced the Vairupa ; having become two, the Bathantara
and the Vairupa, they despised the Brhat. Then the Brhat conceived and
produced the Vairaja; having become two, the Brhat and the Vairaja,
they despised the Bathantara and the Vairupa. Then the Bathantara
conceived and produced the Qakvara; these having become three, the
Bathantara and the Vairupa and the Qakvara, despised the Brhat and
the Vairaja. The Brhat conceived and produced the Baivata. These three
and those three were the Prsthas. The three metres were not enough for
six Prsthas. The Gayatri conceived and produced the Anustubh; the
Tris^ubh conceived and produced the Pankti; the Jagati conceived and
produced the Atichandas. These three and those three others were the
six metres ; the Prsthas were six ; thus they came into order. The sacrifice
is in order ; (all) is in order for that folk where one knowing thus this
ordering of the metres and the Prsthas consecrates himself.
ADHYAYA V
The Pr§thya Sadaha.
iv. 29 (xx. 1). Agni * as deity bears the first day, the Trivrt Stoma, the
Bathantara Saman, the Gayatri metre. With it according to the deity, the
Stoma, the Saman, the metre, he prospers who knows thus. That which
has (the words) ' hither ' and ' forward * is a symbol of the first day. That
which contains (the word) ' yoke \ (the word) ' car ', (the word) ' swift ', (the
word) ' drink ', (the fact) that the deity is mentioned in the first Pada, that
this world is referred to, that which is connected with the Bathantara, which
is connected with the Gayatri, the future tense, these are the symbols of
the first day. ( Advancing forward up to the sacrifice ' is the Ajya 2 of the
first day ; (the word) ' forward ' on the first day is a symbol of the first day.
' 0 Vayu, come hither, 0 lovely one ' is the Praiiga 3 ; (the word) ' hither '
* dydvd is here probably merely-' sky', and Prsthya Sadaha. Gf. A£S. vii. 10-12;
not as usual ' sky and earth '. The use viii. 1-4 ; 9?S. x. 1-8.
is natural, as it is merely an analysis of * RV. i. 74 ; AfS. vii. 10. 8 ; 9<?S. x. 2. 2.
dvdvdprihwi. s RV. i. 2 and 8 ; A9S, v. 10. 5 ; 99S. vii.
1 AB. iv. 29-v. 15 and KB. zxii and xxiii 10. 9.
describe in detail the 9astras °f the
219] The Prsihya Sadaha — First Day [— iv. 30
on the first day is a symbol of the first day. ' Thee like a car forward '
and ' This Soma juice, O bright one, hath been pressed ' are the strophe and
antistrophe 4 of the Marutvatiya ; that which contains (the words) c car '
ancl ' drink ' on the first day is the symbol of the first day. ' O Indra come
nearer - is the Pragatha * invoking Indra ; in the first Pada the god is men-
tioned, on the first day it is a symbol of the first day. c Let Brahmanaspati
move forward ' is (the Pragatha) to Brahmanaspati 6 ; (the word) ' forward *
on the first day is a symbol of the first day. ( Agni the leader ', ' Thou,
O Soma, with inspiration ' and ' They swell the waters ' are the inserted
verses 7 ; in the first Padas the deities are mentioned ; on the first day it is
a symbol of the first day. ' Forward to Indra, the great ' is the Marutvatiya
Pragatha * ; (the word) ' forward ' on the first day is a symbol of the first
day. ' Let Indra come hither for help to us ' is the hymn 9 ; (the word)
'hither' on the first day is a symbol of the first day. 'Towards thee,
O hero, we utter praise ' and ' Towards thee for the first drink ' are the
Rathantara as Prstha 10, on the Rathantara day, the first day, it is a symbol
of the first day. ' Since many a time he hath conquered, enduring * is the
inserted verse ; n in ' Indra hath made good (a... aprdh) his names as slayer
of V rtra ', (the word) ' hither (a) ' on the first day is a symbol of the first
day. ' Drink of the pressed juice full of sap ' is the Pragatha 12 of the
Saman ; containing (the word) * drink ' on the first day it is a symbol of the
first day. In ' This steed, god-strengthened ' he recites the Tarksya 13 (hyinn)
before the hymn; Tarksya is safe passage; (verily it serves) to secure
safety. Verily he secures a safe journey, he attains the other side of the
year who knows thus.
iv. 30 (xx. 2). ' Hither to us, O Indra, hither to us, from afar, from near'9
is the hymn.1 (The word) s hither ' on the first day is a symbol of the first
day. In the Niskevalya and Marutvatiya (Qastras) (the hymns) in which
Nivids are inserted are contiguous. Vamadeva saw those worlds ; to them he
flew up with the Sampatas ; because he flew up with the Sampatas, thatis why
Sampatas have their name. In that he repeats the two Sampatas on the first
day, (it is) for the attaining, the securing, the union with, the world of heaven.
« RV. viii. 68. 1-8 and 2. 1-8 ; A£S. v. 14. 4 ; 10 RV. vii. 82. 22 and 28 ; viii. 8. 7 and 8 ;
99S. vii. 19. 8. AfS. v. 16. 2 as applied by vii. 6. 2 seq. ;
• RV. viii. 68. 5 and 6 ; A£S. v. 14. 6 ; 99S. 99S. vii. 20. 8.
vii. 19. 10. n RV. x. 74. 6 (already cited in AB. iii. 22) ;
• RV. i. 40. 8 and 4 ; A.9S. v. 14. 6 ; 99S. vii. AfS. v. 16. 21 ; 99S. vii. 20. 6.
19. 11. " RV. vi. 46. 9 and 10 ; A9S. vii. 8. 19 ; 99S.
7 RV. iii. 20. 4 ; i. 91. 2 ; i. 64. 6 (already x. 4. 10.
cited in AB. iii. 18) ; A$S. v. 14. 17. " RV. x. 178 (cited above in AB. iv. 20) ;
• RV. viii. 89. 8 and 4 ; A?S. v. 14. 18. A?S. vii. 1. 18.
1 RV. iv. 21 ; I9S. vii. 6. 18 ; 99S. x. 2. 4. » RV. iv. 20 ; A9S. vii. 6. 18 ; 99S. x. 2. 5.
iv. 30— J The Soma Sacrifice [220
1 That of Savitr we choose ' and ■ To-day for us, O god Savitr ' are the strophe
and antistrophe of the Vaif vadeva* ; on the Bathantara day, on the first day,
(it is) a symbol of the first day. ' They yoke their mind, they also yoke their
thoughts ' is (the hymn) to Savitr 3 ; containing (the word) ' yoke * (it is) on
the first day a symbol of the first day* * Forward sky and earth, increasing
holy order, with the sacrifices ' is (the hymn) to sky and earth 4 ; " forward n
on the first day is a symbol of the first day. ' Here, here, in mind is your
relationship, O heroes ' is (the hymn) to the Bbhus 6 ; (the words) ' hither '
and ' forward ' are symbols of the first day ; ' if (the word) " forward " had
been used throughout, the sacrificers would have gone out forward from
this world ' (they say). In that on the first day he recites as (hymn) to the
Bbhus, * Here, here, in mind is your relationship, O heroes \ and ' here,
here ' is this world, verily thus he makes them remain in this world. ' The
gods I invoke of great fame for safety ' is (the hymn) to the All-gods 6 ; in
the first Pada the gods are mentioned ; on the first day (this is) a symbol
of the first day. A long journey are they about to go who perform the
year (session) or the twelve-day (rite). In that he recites as (the hymn) to
the All-gods on the first day ' The gods I invoke of great fame for safety ',
(it serves) to secure safety. Verily thus he secures a safe passage ; in safety
he attains the other side of the year who knows thus and those for whom
one as Hotr knowing thus recites on the first day as (the hymn) to the
All-gods 'The gods I invoke of great fame for safety'. * To Vaipvanara,
with broad radiance, bard ' is the beginning of the Agnimaruta ;7 in the first
Pada the deity is mentioned ; on the first day (this is) a symbol of the first
day. 'Forward pressing, mighty, and resounding' is (the hymn) to the
Maruts 8 ; (the word) ' forward ' on the first day is a symbol of the first
day. ' To Jatavedas let usf pour the Soma ', (this verse) to Jatavedas 9 he
recites before the hymn. The verses to Jatavedas are a benediction;
(verily it serves) to secure safety. Verily thus he secures a safe passage ;
in safety he attains the other side of the year who knows thus. ' Forward
the strong, new, hymn to Agni ' is (the hymn) to Jatavedas 10 ; (the word)
1 forward ' on the first day is a symbol of the first day. The Agnimaruta
is the same as in the Agnistoma ; through that which is performed the same
in the sacrifice, offspring breathe together. Therefore the Agnimaruta is
the same.
• KV. v. 82. l-8and4-6 ; A£S. v. 18. 5 ; QQS. * RV. x. 66 ; A9& vii. 5. 28.
viii. 8. 8. 7 KV. iii. 8 ; A£S. v. 20. 6 ; 99S. viii. 6. 2.
8 RV. ▼. 8. 1 ; AfS. vii. 6. 28 ; 9$S. x. 2. 7. 8 RV. i. 87 ; A?S. v. 20. 6 ; 99S. viii. 6. 4.
• RV. i. 169 ; A^S. v. 18. 6 ; 99S. viii. 8. 11. » RV. i. 99. 1 ; A9S. vii. 1. 14.
• RV. iii. 60 ; A£S. vii. 5. 28 (iti catasrah) ; » RV. i. 148 ; A£S. v. 20. 6 ; <?<?S. viii. 6. 6.
99S. x. 2. 7.
221] The Prfthya Sadaha — Second Day [— iv. 31
iv. 31 (xx. 3). Indra as deity supports the second day, the Pancadafa
Stoma, the Brhat Saman, the Tristubh metre. With it according to the
deity, the Stoma, the Saman, the metre, he prospers who knows thus. That
which has not either ' hither ' or ' forward', that which has (the word) c stand'
is a symbol of the second day. That which contains (the word) ' upright ',
(the word) * towards ', (the word) ' between ', (the word) ' strong ', (the word)
'grow ', (the fact) that in the middle Pada the deity is mentioned, that the
atmosphere is referred to, that which is connected with the Brhat, that which
is connected with the Tristubh, the present tense, these are the symbols of the
second day. c Agni we choose as envoy ' in the Ajya l of the second day ; the
present tense on the second day is a symbol of the second day. * O Vayu, thy
thousands ' is the Praiiga * ; as containing (the word) ' grow ' on the second
day * in c The Soma hath been pressed, O ye that make holy order to grow \ it
is a symbol of the second day. f Lord of all men ' and ' Indra is the Soma
drinker alone ' are the strophe and antistrophe of the Marutvatlya 4 ; as
containing (the words) 'grow' and 'between' on the second day it is a symbol
of the second day. ' O Indra, come nearer ' is the normal Pragatha 5 ; ' Arise
up, O Brahmanaspati ' is that for Brahmanaspati6 ; as containing (the word)
( upright ' it is on the second day a symbol of the second day. * Agni, the
leader', (Thou, O Soma, with inspiration', and 'They swell the waters'
are the normal inserted verses.7 ' Sing aloud to Indra ' is the Marutvatlya
Pragatha * ; as containing (the word) ' grow ' on the second day in ' Where-
with men, making holy order to grow, produced the light', it is a symbol of the
second day. ' O Indra, lord of the Soma, drink this Soma ' is the hymn 9 ;
as containing (the word) ' strong ' on the second day in 10 ' In unison with
the Budras, show thyself strong/ it is a symbol of the second day. ' Thee
we invoke' and 'Do thou come to the worshipper' are the Brhat as
Prstha ll ; on the Brhat day, the second day, (it is) a symbol of the second
day. ' Since he hath conquered ' is the normal inserted verse.18 ' Both let
him hear for us ' is the Pragatha of the Saman ; ls as containing ' What here
to-day and what was yesterday ' on the Brhat day, the second day, (it is)
* RV. i. 12 ; AQS. vii. 10. 8 ; 99S. x. 3. 2. > RV. viii. 98. 1 and 2 ; A£S. vii. 8. 2 ; 99S.
1 RV. ii. 41 ; A$S. vii. 6. 2 ; 99S. x. 8. 5. x. 18. 10.
« RV. ii. 41. 4. * RV. iii. 82 j A9S. vii. 6. 4 ; 99S. x. 3. 8.
4 RV. riii. 08. 4-6 ; 2. 4-6. antar ia in viii. 2. " RV. iii. 82. 2.
5 ; vrdh in 68. 6 ; A<?S. rii. 6. 6 ; 99S. x. " RV. iv. 46. 1 and 2 ; viii. 61. 7 and 8 ;
8. 6. A9& v. 16. 8 ; 99S. vii. 20. 4. Probably aa
5 RV. viii. 68. 6 and 6 (already cited in AB. shown in iv. 29 (cf. v. 1, 4) by rathantaram
iv. 29). the reading should be brhat prftham here
• RV. i. 48. 1 and 2. and elsewhere, not as a compound.
7 RV. iii. 20. 4; i. 91. 2 ; i. 64. 6 (already " RV. x. 74. 6 (already cited in AB. iii. 22).
cited in AB. iii. 18) ; A9S. v. 14. 17. »» RV. viii. 61. 1 and 2 ; A9& vii. 8. 18 ; 99S.
vii. 20. 7.
iv. 3i—] The, Soma Sacrifice [222
a symbol of the second day. ' This steed, god-strengthened ' is the normal
Tarksya 14 (hymn).
iv. 32 (xx. 4). ( Thy nearest, furthest help ' is the hymn ;l as containing
(the word) ' strong ' on the second day in ' Slay the strong ones, make them
depart ', it is a symbol of the second day. 'Let every man of the god that
leadeth ', ( That desirable of Savitr ' and ' Lord of all, lord of the good ' are the
strophe and antistrophe of the Vai$vadeva2; on the Brhat day, the second
day, they are a symbol of the second day. ( Up the god Savitr with the
golden ' is (the hymn) to Savitr 3 ; as containing (the word) ' upright ' on the
second day it is a symbol of the second day. ' They, sky and earth, all
weal producing ' is (the hymn) to sky and earth 4 ; as containing (the word)
* between' on the second day in ' Between the two bowls of high birth he
moveth ', it is a symbol of the second day. ' They have wrought the car,
well rounded, whose skill is known ' is (the hymn) to the Rbhus * ; as con-
taining (the word) ' strong ' on the second day in ' They have wrought the
two bay steeds that draw Indra, with strong wealth ', it is a symbol of the
second day. ' The charioteer of the sacrifice, the lord of the folk ' is (the
hymn) to the All-gods ; 6 as containing (the word) ' strong ' on the second
day in 'The strong beacon, the holy one, hath attained the sky' it is
a symbol of the second day. This hymn is by Qaryata. The Angirases
were performing a sacrificial session for the world of heaven ; whenever
they came to the second day they used to go wrong. Them Qaryata
Manava made to recite this hymn on the second day; then indeed did
they discern the sacrifice, the world of heaven. In that he recites the hymn
on the second day, (it serves) to discern the sacrifice, to reveal the world of
heaven. c The might of the swift, strong, ruddy one' is the beginning of the
Agnimaruta 7 ; that which contains (the word) ' strong ' on the second day
is a symbol of the second day. ' To the strong host, the majestic, the wise '
is (the hymn) to the Maruts 8 ; that which contains (the word) ' strong ' on
the second day is a symbol of the second day. * To Jatavedas let us pour
the Soma ' is the normal verse to Jatavedas.9 ' With the sacrifice make
Jatavedas^ to grow' is (the hymn) to Jatavedas;10 that which contains
(the word) ' grow ' on the second day is a symbol of the second day.
m RV. x. 178 (already cited in AB. iv. 20) ; * RV. i. Ill ; A?S. v. 18. 5 ; ffS. viii. 3. 14.
A9& vii. 1. 18. « RV. x. 92 ; A£S. vii. 4. 12; 99S. x. 8. 14.
1 RV. vi. 25 ; v. 3 is that cited below; A£S. For 9&ryata see Vedic Index, ii. 875.
vii. 6. 4 ; 993. x. 8. 9. ' RV. vi. 8 ; A?S. vii. 4. 18 ; 99S. x. 8. 15.
8 RV. v. 60. 1 and iii. 62. 10 and 11 ; v. 82. » RV. i. 64 ; A9& vii. 4. 18 ; 99S. x. 8. 16.
7-9 ; I9S. vii. 6. 6 ; 99S. x. 3. 11-18. • RV. i. 99. 1 (already eited in AB. iv. 80) ;
8 RV. vi. 71. 1-8 ; A9S. vii. 4. 12 ; 99S. x. A9S. vii. 1. 14.
4. 14. " RV. ii. 2 ; A9S. vii. 4. 18.
« RV. i. 160 ; A9S. vii. 4. 12 ; 99S. x. 8. 14.
PAtfCIKA V
The Soma Sacrifice (continued).
ADHYAYA I
The Pr§thya Sadaha (continued).
The Third and Fourth Days.
v. 1 (xxi. 1). The All-gods as deities support the third day, the Saptada^a
Stoma, the Yairtya S&man, the Jagati metre. With it according to the
deity, the Stoma, the Saman, the metre, he prospers who knows thus. That
which has the same endings is a symbol of the third day ; that which con-
tains (the word) 'horse', (the word) 'end', that which is repeated, that
which is alliterated; that which contains (the word) 'stay', the word
'surpass', (the word) 'three', that which is a symbol of the end, (the
fact) that the deity is mentioned in the last Pada, that yonder world is
referred to, that which is connected with the Virupa, that which is connected
with the Jagati, the past tense, these are the symbols of the third day,
1 Yoke thou those best fitted to invoke the gods, thy steeds, O Agni, like
a charioteer ' is the Ajya 1 of the third day. By the third day the gods went
to the world of heaven ; the Asuras and the Raksases sought to hinder them.
They kept prospering (saying) ' Become misshapen, become misshapen ' ; in
that they kept prospering (saying) ' Become misshapen, become misshapen,'
the Yairupa Saman came into existence; that is why the Yairupa has its name
(misshapen). They followed after them; they were united with them ; them,
having become horses, they smote away with their hoofs. In that, having
become horses, they smote them away with their hoofs, that is why horses
have their name. He attains whatever he desires who knows thus. There-
fore a horse is the swiftest of animals ; therefore a horse strikes backwards
with his foot He smites away evil who knows thus. Therefore this Ajya
contains (the word) ' horse ' ; on the third day it is a symbol of the third
day. 'O Vayu, come for enjoyment', 'O Vayu, come from the sky,
auspicious', 'With Indra Vayu, of these pressed draughts', 'Indra and
1 BY. viii. 75. Gf. KB. xxii. S-5 for the third day. See A$S. vii. 10. 4 ; ££8. x. 4. 2. The
derivation of the Yairupa is remarkable, but no other version is really possible.
V.1-]
The Soma Sacrifice
[224
Varuna we', c0 Agvinscome hither', 'Gome to that pressed with the stones',
1 In unison with the All-gods ', ' Dear for us among the dear ' is the Prattga * in
Usnih verses ; that which has similar endings on the third day is a symbol
of the third day. * It for great gain ' and ' Three Soma draughts for Indra '
are the strophe and antistrophe of the Marut vatiya 3 ; that which has
alliteration and contains (the word) ' three ' on the third day is a symbol of
the third day. ' O Indra come hither ' is the normal Pragatha 4. ' For-
ward now Brahmanaspati ' is (the Pragatha) to Brahmanaspati * ; as con-
taining an alliteration on the third day it is a symbol of the third day.
' Agni, the leader ', * Thou, O Soma, with inspiration \ ' They swell the
waters ' are the normal inserted verses.0 ' No one hath surpassed the chariot
of Sudas, nor caused it to pause' is the Marut vatiya Pragatha 7 ; as con-
taining (the word) ' surpass ' at the third pressing, it is a symbol of the third
pressing. ' Three friendships hath man's worship ' is the hymn * : that which
contains (the word) ' three ' on the third day is a symbol of the third day.
* If a hundred skies, O Indra, were thine ' and ' If, O Indra, as many as
thou ' are the Yairupa as Prjtha9 ; on the Rathantara day, the third day,
this is a symbol of the third day. ' Since he hath conquered ' is the normal
inserted verse.10 In ' Towards thee, O hero, we utter praise ' he brings back
the basis of the Rathantara,11 for this day is connected with the Rathantara
in its place. ' O Indra, threefold protection ' is the Pragatha of the Saman M ;
as containing (the word) ' three ' on the third day it is a symbol of the
third day. ' This steed, god-strengthened ' is the normal Tarksya 1S (hymn),
v. 2 (xxi. 2). ' Who is born first the thinker ' is the hymn 1 ; that which
has the same endings on the third day is a symbol of the third day. It has
(the words) ' He, O men ' ; (the hymn) with (the words) ' He, O men ' is the
power of Indra ; on it being recited power enters Indra. As to this the
Saman singers say * On the third day those of many verses recite the power
of Indra \ It is by Grtsamada. By it Grtsamada went to the dear abode of
Indra; he conquered the highest world; he goes to the dear abode
8 RV. v. 51. 8 with viii. 26. 28-26 ; v. 51. 6-8 ;
72. 1-8 ; 76. 7-9 ; 40. 1-8 ; vii. 84. 15-17 ;
vi. 61. 10-12 ; A9& vii. 10. 6 ; fl^S. x.
4.5.
8 RV. viii. 68. 7-9; 2. 7-9 ; A£a vii. 10. 8 ;
90S. x. 4. 6.
* RV. viii. 58. 5 and 6 (already cited in AB.
iv. 29).
8 RV. L 40. 5 and 6 (already cited in AB. iv.
29).
8 RV. iii. 20. 4 ; i. 91. 2; i. 64. 6 (already
cited in AB. iii. 18 ; iv. 81).
7 RV. vii. 82. 60. Here is found a form of
ram which explains ratavcU; AQS. vii.
8.2.
8 RV. v. 29; A$S. vii. 7. 1 ; (QS. x. 4. 8.
9 RV. viii. 70. 5 and 6 ; vii 82. 18 and 19 ;
I9S. vii. 10. 8. .
10 RV. x. 74. 6 (already cited in AB. iii. 22) ;
A£S. v. 15. 21 ; 90S. vii. 20. 6.
11 RV. vii. 82. 22 and 28 ; see above AB. iv.
29.
12 RV. vi. 46. 9 and 10 ; A£S. vii. 8. 19; £$S.
x. 4. 10.
» RV. x. 170; A98. vii. 1. 18.
1 RV. ii. 12; A$S. vii. 7. 1 ; 9$S. x. 4. 11.
225] The Pr§thya Sadaha— Third Day [—v. 3
of Indra, he conquers the highest world who knows thus. ' That of Savitr
we chose ' and ' To-day for us, O god Savitr ' are the strophe and anti-
strophe of the Vai$vadeva * ; on the Rathantara day, on the third day, it is
a symbol of the third day. ' That desirable greatness of Savitr the god '
is (the hymn) to Savitr 8 ; greatness is the end ; the third day is the end ;
on the third day it is a symbol of the third day. ' With ghee sky and earth
enveloped ' is (the hymn) to sky and earth 4 ; in ' Mixed with ghee, drop-
ping ghee, ghee anointed' there is repetition and alliteration; on the
third day this is a symbol of the third day. ' Born without steed, without
reins, worthy of praise1 is (the hymn) to the Rbhus 6 ; as containing (the
word) ' three' on the third day in ' The chariot of three wheels ', it is a symbol
of the third day. ' Those who from afar would assume kinship ' is (the
hymn) to the All-gods • ; from afar is the end ; the third day is the end ;
on the third day it is a symbol of the end. That is by Gaya ; by it Qaya
Plata went to the dear abode of the All-gods ; he conquered the highest
world ; he goes to the dear abode of the All-gods ; he conquers the highest
world who knows thus. ' To Vai^vanara, the praise, increasing holy order '
is the beginning of the Agnimaruta 7 ; the praise is the end ; the third day
is the end ; on the third day it is a symbol of the end ' Pouring showers,
the Maruts, of daring might ' is (the hymn) to the Maruts * with much to be
recited ; what is much is the end ; the third day is the end ; on the third
day it is a symbol of the third day. ( To J&tavedas let us pour the Soma '
is the normal (verse) to J&tavedas.9 ' Thou, O Agni, the first Angiras, the
Bsi ' is (the hymn) to Jatavedas 10 ; that with the same beginning on the third
day is a symbol of the third day. In ' Thou ' and ' Thou ' he refers to the
several sets of three days, for continuity. With sets of three days, un-
interrupted and continuous, they proceed who proceed knowing this.11
v. 3 (xxi. 3). The Stomas are fully obtained, the metres obtained on the
third day ; verily this only is left over, namely speech alone.1 This one element
is three syllables ; speech is one element, element is three syllables ; this is
the third set of three days, speech one, Qo one, Dyo one. Therefore indeed
2 RV. y. 82. 1-8 and 4-6 ; tee also AB. iv. 80. u ninrtta is clearly the alliteration produced
* RV. iv. 58. 1-8 ; A(J5S. vii; 7. 2. by repetitions of one vowel or consonant ;
4 RV. vi. 70. 4-6 ; A£S. vii. 7. 2. Sftyana shows thU in hi 8 definition (though
6 RV. iv. 86 ; AfS vii. 7. 2. he gives another) as svaraviwm&kfaran&m
6 RV. x. 68 ; A£S. vii. 7. 2. ... foartanena where trff*?a- especially,
7 RV. iii. 2 ; A£S. vii. 7. 2. not* with a difference 'as Weber (Ind.fiWud.
8 RV. ii. 84 ; A£S. vii. 7. 2. ix. 285, 286) thinks, a view which does
• RV. i. 99. 1 ; above AB. iv. 80 ; A?S. vii. 1. not suit RV. vi. 70.
14. l Of. ?B. vi. 8. 1. 48.
10 RV. i. 81 ; A9& vii. 7. 2.
29 [b.o.s. is]
v. 3—] The Soma Sacrifice [226
speech supports the fourth day. In that on the fourth day they utter the
sound o 2, they extend this syllable, they make it to grow, they magnify8 it,
to support the fourth day. The sound o is food ; when the farmers run about
shouting, thus does food come into existence ; in that on the fourth day they
say the sound o, verily thus they produce food ; (it serves) for the produc-
tion of food. Therefore the four days contain (the word) ' born '. ' With the
first four syllables should he say o' they say; cattle are four-footed ; (verily
it serves) to win cattle. * With three syllables should he say o ' they say ;
there are three threefold worlds ; (verily it serves) to conquer these worlds.
* With one syllable should he say o * used Langalayana Brahman MaudgaJya
to say ; ' Speech has one syllable ; he says o in truth now who says o with
one syllable '. With two syllables should he say o, for a support ; man has
two supports, cattle four feet ; verily thus he makes the sacrificer with two
supports to find support in fourfooted cattle. Therefore should he say o
with two syllables. At the beginning in the morning litany he says o ; by
the mouth offspring eat food ; at the beginning of proper food he places the
sacrificer. In the middle in the Ajya Qastra he says o ; in the middle food
quickens offspring ; verily thus in the middle of proper food he places the
sacrificer. At the beginning4 in the midday he says o\ by the mouth
offspring eat food ; verily thus at the beginning of proper food he places
the sacrificer. Thus on both sides he grasps the saying of o with the
pressings, to grasp proper food.
v. 4 (xxi. 4). Speech as deity supports the fourth day, the Ekavin$a Stoma,
the Vairaja Saman, the Anustubh metre. With it according to the deity,
the Stoma, the Saman, the metre he prospers who knows thus. That which
has * hither9 and ' forward' is a symbol of the fourth day, for the fourth
day is the first day over again. That which contains (the word) ' yoke/,
(the word) 'chariot', (the word) 'swift', (the word) 'drink', (the fact) that the
deity is mentioned in the first Pada, that this world is referred to, that which
contains (the word) ( born ', (the word) ' call ', (the word) ' bright ', that which
is the symbol of speech, that which is by Yimada, that which is sounded,
that which has various metres, that which is deficient, redundant, that
which is connected with the Vairaja, that which is connected with the
* The Nyufikha is dealt with at length in last verse, A£S. vii. 11. 8.
AfS. vii. 11. It is in the morning litany 8 The monstrous pravibMdvayifanti was read
to take place at the second syllable of by Sayana whose explanation is prabhut-
each half verse and consists in altering the vam vibhiUvam v&kfarasya karium ichanii,
tow.1 of thrt syllable to 0 « !ftW 0 8 t ^t"* **!? *? **£*'£>-„ .
ot^v^/ vsJlt ^ A9S- yiu 11b a& Tne Nyunkha is
00000 08 000, with accents on the appropriate to the fourth day. Cf. KB.
three protracted 0 sounds. In the Ajya xxii. 7.
it is used in the third Padas, save in the
227]
The Prsthya Sadaha — Fourth Day
[-V.4
Anustubh, the future, that which is a symbol of the first day; these are the
symbols of the fourth day. ' With offerings for ourselves Agni ' 1 is the
Ajya of the fourth day ; it is by Vimada and is sounded8 ; being of the seer
who is sounded, on the fourth day it is a symbol of the fourth day. It is
of eight verses in Pankti ; the sacrifice is fivefold, cattle are fivefold ;
(verily it serves) to win cattle. These are ten Jagati verses ; this set of
three days has the Jagati at the morning pressing; thereby is there a
symbol of the fourth day. They are fifteen Anustubhs, for the day is
connected with the Anustubh ; thereby is there a symbol of the fourth day.
They are twenty Gayatri verses, for this day is a repeated introduction ;
thereby is there a symbol of the fourth day. This hymn, unsung, unrecited,
unexhausted, is the sacrifice made manifest. In that this is the Ajya of the
fourth day, verily thus from the sacrifice they extend the sacrifice ; verily
thus they revert again to speech for continuity. With sets of three days,
uninterrupted and continuous, they proceed who proceed knowing thus,
' O Vayu, for thee the pure hath been prepared ', ' Enjoy the fresh offerings ',
1 0 Vayu, a hundred bay steeds ', * With Indra, O Vayu, of these pressed
draughts \ ( O wise one, those of good insight ', ' Hither to us with all aids '.
' This for you I have sent forth ', ' Away the wicked foe \ and ' 0 best of
mothers, 0 chief of streams ', are the Praliga 8 in Anustubhs ; (the words)
' hither ', ' forward ', and ' pure ' on the fourth day are symbols of the fourth
day. 'Thee with the sacrifices we invoke' is the beginning4 of the
Marutvatiya ; as regards ' we invoke ', this day is to be secured as it were ;
thereby is there a symbol of the fourth day. ' This Soma juice hath been
pressed, O bright one ', ' O Indra, come nearer ', ' Let Brahmanaspati move
forward * ' Agni the leader ' ' Thou, O Soma, with inspiration ' ' They swell
the waters ', ' Forward to Indra, the great ' are the continuation 6 (of the
Marutvatiya) being the same as that of the first day ; on the fourth day
this is a symbol of the fourth day. ' Hear our call, O Indra, harm us not '
is the hymn 6 ; as containing (the word) * call ' on the fourth day, it is a
symbol of the fourth day. ' Indra with the Maruts, the bull, for joy ' is the
RV. x. 21 ; AfS. vii. 11. 14, 17 ; $9& x.
5. 2. For this day see KB. xxii. 6-9.
Doubtful in sense : S&yana connects, but no
doubt wrongly, with the Nyunkha, which
is indeed used in both x. 21 and 22 (see
below AB. v. 5), but also in the morning
litany, which is not by the sage Vimada.
Possibly the reference is to the (act that
both hymns begin with rough sounds
(auvrktibhih and kuha pr%Ua indrah). Weber
(/ltd. Stud. ix. 286) renders ' the seer
distinguished by (Wohl-) Klang', com-
paring viribhita in oomm. on Pan. vii. 2.
18. Haug's view is l contained in an
alliteration in it (vi vo modi) *.
» RV. iv.47. 1 ; 48. 1, 6 ; 47. 2-4 ; v. 66. 1-8 ;
vii. 24. 4-6 ; vi. 44. 4-6 ; 51. 18-15 ; ii.
41. 1-8; A<?8. vii. 11. 22 ; £$& x. 5. 4.
< RV. viii. 68. 10-12 ; A£S. vii. 11. 24 ; 9£&
x. 5. 6. +
• RV. viii. 2. 1-8 ; 58.5,6; i. 40. 8, 4 ; iiL 20.
4 ; i. 91. 2 ; 64. 6; viii. 89. 8 ; AfS. vii.
2. 24 ; f^S. x. 5. 6, 7 ; above AB. iv< 29.
• RV. ii. 11 ; A$S. vii. 11. 25; ?<?S. x. 6. 8.
v. 4—] The Soma Sacrifice [228
hymn 7 ; as containing (the word) ' call ' in 8 ' Dread, giver of strength, let
us call him ' on the fourth day, it is a symbol of the fourth day. This is in
Tri§tubh. With this (hymn), with its feet supported, he maintains the
pressing; verily thereby it leaves not its place. 'Him the cunning
I call ' is the conclusion 9 ; as containing (the word) call on the fourth day
it is a symbol of the fourth day. These are Gayatri verses ; the Gayatri
support the midday (pressing) of this set of three days; that metre
is a support in which a Nivid is inserted ; therefore in the Gayatri verses he
inserts a Nivid, ' Drink the Soma, O Indra, let it gladden thee' and
• Hear the call of the much drinking stone ' are the Yairaja as Frs^ha10 ; on the
Brhat day, the fourth day, it is a symbol of the fourth day. * What he hath
conquered ' is the normal inserted verse u. In ' Thee we invoke ' he makes
to follow the basis 12 of the Brhat, for the day is connected with the Brhat in
place. ' Thou, O Indra, in the conflicts ' is the Pragatha of the Saman 13 ;
as containing (the word) ' born ' in ' slaying imprecation, cause of birth ' on
the fourth day, it is a symbol of the fourth day. 'This steed, god-
strengthened ' is the normal Tarksya14 (hymn).
v. 5 (xxi. 5). ' Where is Indra famed, in what to-day ? ' is the hymn * by
Vimada, which is sounded ; being of the seer who is sounded, on the fourth
day it is a symbol of the fourth day. ' Of thee the roarer, the bull self -
ruling ' is the hymn 2 ; as containing (the word) * born ' on the fourth day in
' Dread, deep, by birth, to the dread ' it is a symbol of the fourth day. It
is a Tristubh ; with it with its feet supported he maintains the pressing;3
thereby it leaves not its place. ' Him of you ever enduring ' is the con-
clusion. 'Secured in all speech9 (he says); this day is to be secured
as it were; thereby is there a symbol of the fourth day. They are
G&yatri verses ; the Gayatri verses support the midday (pressing) of this
set of three days: that metre is a support in which a Nivid is inserted; there-
fore in the Gayatri verses, he inserts a Nivid. ' Let each man of the god
that leadeth ' ; c That desirable of Savitr ', and ' God of all, lord of the good '
are the strophe and antistropheof the Vaifvadeva* ; on the Brhat day, the
fourth day, it is a symbol of the fourth day. ' Let the god, Savitr, with
fair jewels come hither ' is (the hymn) to Savitr6 ; (the word) .' hither ' on the
fourth day is a symbol of the fourth day. ' Forward the sky and earth
i RV. ill. 47 ; A£S. vii. 11. 26 ; ££8. x. 5. 8. " RV. viii. 99. 5 ; A£S. vii. 8. 19.
• RV. iii. 47. 5. M RV. x. 178 ; A98. vii. 1. 18.
• RV. viii. 76. 18 ; A£S. viii. 8. 2 ; <?<?S. x. * RV. x. 22 ; A£S. vii. 11. 28; 90S. x. 5. 20.
5. 8. * RV. iii. 46 ; A£S. vii. 11. 28 ; 90S. x. 6. 20.
" RV. vii. 22. 1-8 and 4-6 ; A(& vii. 11. 27 ; a RV. viii. 92. 7-9; A9S.viii.8. 2 ; 99&X.6. 20.
99a x. 6. 9. * RV, v. 60. 1 ; iii. 62. 10, 11 ; v. 82. 7-9; see
II RV. x. 74. 6 ; see above AB. iv. 29. above AB. iv. 82.
M RV. vi. 46. 1 and 2 ; see AB. iv. 81. * RV. vii. 46 ; A£S. viU. 8. 4; 99S. x. 6. 28.
229] The Pr§thya Sadaha— Fourth Day [—v. 6
with sacrifices, with homage ' is (the hymn) to sky and earth 6 ; (the word)
' forward ' on the fourth day is a symbol of the fourth day. ' Forward to
the Rbhus like a messenger shall I speed my speech' is (the hymn) to
the Bbhus7; (the words) 'forward1 and 'Shall I speed my speech' are
symbols of the fourth day. ( Forward the pure, the divine, hymn ' is (the
hymn) to the All-gods * ; (the words) ' forward ' and * pure ' on the fourth
day are symbols of the fourth day. These are in varied metres, there are
verses of two Padas, there are verses of four Padas ; thereby is there a
symbol of the fourth day. ' Let us enjoy the loving kindness of Vaipvanara'
is the beginning of the Agnimaruta 9 ; as containing (the word) ' born ' in
' Born hence ' on the fourth day it is a symbol of the fourth day. ' Who
are these heroes revealed, of one home ? ' is (the hymn) to the Maruts 10 ; as
containing (the word) ' birth ' in * No man knoweth their place of birth ',
on the fourth day it is a symbol of the fourth day. These are in varied
metres ; there are verses of two Padas, there are verses of four Padas ;
thereby is there a symbol of the fourth day. ' To Jatavedas let us pour the
Soma ' is the normal (verse) to Jatavedas n. ' Agni men with devotion
from the fire sticks ' is (the hymn) to Jatavedas 12 ; as containing (the word)
' born ' in ' By movements of the hands have made to be born ' on the fourth
day it is a symbol of the fourth day. These are in different metres ; there
are Viraj verses, there are Tristubh verses ; thereby is there a symbol of
the fourth day.
ADHYAYA II
The Pr§thya $adaha {continued).
The Fifth and Sixth Days.
v. 6 (xxii. 1). The cow as deity supports the fifth day, the Trinava Stoma,
the Qakvara Saman, the Pankti metre. With it according to the deity,
the Stoma, the Saman, the metre, he prospers who knows thus. That
which has not (the words) ' hither ' and ' forward ', that which has (the
word) ' stand ', is a symbol of the fifth day, for the fifth day is a repetition
of the second day. That which contains (the word) ' upright ', (the word)
1 to ', (the word) ' between ', (the word) ' strong ', (the word) ' grow ', (the
fact) that the deity is mentioned in the middle Pada, (the fact) that the
atmosphere is referred to, that which contains (the word), ' milk ', (the word)
* RV.vii.68; A£S. viii 8. 4 ; 59s. x. 6. 28. » RV.tU.66; A£S. viii, 8. 4 ; 99S. x. 6. 84.
* RV. It. 88 ; A03. viii. 8. 4 ; (ft8. z. 6. 88. * BV. i. W. 1 ; A?S. viL 1. 14.
* RY. vii. 84; A£S. viii a 4; 998. z. 6. 88. " RV. vii. 1 ; A£& viii. & 4; 998. differs.
9 RV. i. 98 : A9S. viii. 8. 4 ; 90S. differs.
v. 6—] The Svma Sacrifice [230
' udder ', (the word) ' cow ', (the word) ( dappled ', (the word) ' be drunk ', that
which is a symbol of cattle, that which has an addition, — for cattle are as
it were of varied size— that which is connected with the Jagati — for cattle
are connected with the Jagati — , that which is connected with the Bfhat—
for cattle are connected with the Bphat — , that which is connected with
the Pankti — for cattle are connected with the number five — , that which is
desirable — for cattle are desirable, that which contains (the word) * obla-
tion ' — for cattle are the oblation — , that which contains (the word) ' form '
— for cattle are form — , that which is connected with the Qakvara, that
which is connected with the Pankti, the present tense, that which is a
symbol of the second day ; these are symbols of the fifth day. ' This guest
of yours waking at dawn ' is the Ajya l of the fifth day ; it is in Jagati,
contains an addition, is a symbol of cattle and so on the fifth day it is a
symbol of the fifth day. * Hither to us the sacrifice, touching the sky ',
'Hither to us, O Vayu, to the great rite', 'With the chariot of broad
radiance ', ' The many, sun-eyed ', ' These morning offerings you', ' Drink the
pressed draught, rich in sap ', * Each god for grace ', and ( A great speech dost
thou sing ' are the Prattga * in Brhati ; on the fifth day it is a symbol of the
fifth day. ' When with the folk of the five peoples ' is the beginning of the
Marutvatiya 3 ; (the word) * of the five peoples ' on the fifth day is a symbol
of the fifth day. ' Indra is the Soma drinker alone ', ( O Indra, come near ',
c Rise up, O Brahmanaspati, ' Agni the leader ', ' Thou, O Soma, with inspira-
tion', ' They swell the waters', and 'Sing aloud to Indra ' are the continuation4,
being the same as that of the second day ; on the fifth day it is a symbol of
the fifth day. ' Thou art the helper of him who presseth, who plucketh the
grass' is the hymn5; as containing (the word) 'be drunk ', and being in the
Pankti metre, and of five Padas, on the fifth day, it is a symbol of the fifth
day. ' Thus in the Soma, in the drink ' is the hymn 6 ; as containing (the word)
' be drunk ' and being in the Pankti metre and of five Padas, on the fifth
day it is a symbol of the fifth day. ' O Indra, drink ; for thee is it pressed
to be drunk ' is the hymn 7, containing (the word) ' be drunk ' and in the
Trisf ubh metre ; with it with its feet supported he maintains the pressing ;
thereby it departs not from its abode. 'O Indra witH the Maruts, O
bounteous one' is the conclusion 8. It has neither (the word) 'hither' nor
1 RV. vi. 16 ; A?S. vii. 12. 6; 99& x. 6. 2. 91. 2 ; 64. 6 ; viii. 89. 1 ; !?& vii. 12. 9 ;
Cf. KB. xxiii. 1. AB. iv. 29 ; <??S. x. 6. 9 differs.
* RV. viii. 101. 9, 10 ; 46. 25 ; iv. 46. 5, 6, 7; vii. * RV. viii. 86 ; A£S. vii. 12. 9 ; 9£S. x. 6. 9.
66. 10-12 ; 74. 1-8 ; viii. 8. 1-8 ; 27. 18-15 ; • RV. i. 80 ; A£S. vii. 12. 9 ; £Q8. x. 6. 9.
vii. 96. 1-8 ; A<?8. vii. 12. 7 ; £<?S. x, 6. 6. 7 RV. vi. 40 ; A£S. vii. 12. 9 ; ?<?S. differs.
3 RV. viii. 68. 7 ; A£S. vii. 12. 9 ; 998. x. 6. 8. • RV. viii. 76. 7-9 ; A£S. viii. 8. 2 ; 99S. x.
« RV. viii. 2. 4 ; 58. 6 ; i. 40. 1 ; iii. 20. 1 ; i. 8. 6.
231] The Prfthya Sadaha— Fifth Day [—v. g
(the word) ' forward ' ; on the fifth day it is a symbol of the fifth day.
They are G&yatri verses; G&yatri verses support the midday (pressing) of
this set of three day s ; that metre is a support in which a Nivid is inserted ;
therefore in the G&yatri verses he inserts a Nivid.
v. 7 (xxiL 2). Here they chant the Mahanamni verses 1 to the Q&kvara
Saman ; on the Bathantara day, the fifth day, it is a symbol of the fifth
day. By them Indra fashioned himself as great ; therefore are they called
Mahan&mnis ; moreover these worlds are the Mah&namn!s and these are
great. Having created these worlds Prajapati had all power whatever
there is here. In that having created these worlds Prajapati had all power
whatever there is here, therefore they become the Qakvari verses ; that is
why the Qakvaris have the name (powerful). Beyond the boundary he
created them ; so that he created them beyond the boundary, they became
the Simas ; that is why the Simas have their name. ' Of the sweet thus
diffused ', 'To our pressed drink with the dappled steeds', and ' Indra all made
grow ' are the antistrophe * ; as containing (the words) ' strong ', ( dappled '
'be drunk' and 'grow' on the fifth day it is a symbol of the fifth day.
' What he hath won ' is the normal inserted verse 3. In ' Towards thee,
0 hero, we utter praise ' he makes to follow the basis 4 of the Bathantara ;
for this day is connected with the Bathantara in place. ' Not then any of
thy worshippers ' is the Pragatha of the Saman ; * as having an addition it is
on the fifth day a symbol of the fifth day. ' This steed, god strengthened *
is the normal T&rksya6 (hymn).
v. 8 (xxii. 3). ' Thou hast furthered our prayer in the overcoming of
Vrtra' is the hymn1; as being in the Pankti metre and havingfivePadason the
fifth day it is a symbol of the fifth day. ' Indra hath waxed for the drink ' is
the hymn * ; as containing (the word) ' be drunk ' and as being in the Pankti
metre and having five Padas on the fifth day it is a symbol of the fifth day.
' Ever for all men are thy drinkings ' is the hymn,3 containing (the word)
1 be drunk ' and in Tristubh metre ; with it with its feet supported he main-
tains the pressing ; thereby it departs not from its place. ' Him Indra we
strengthen ' is the conclusion 4 ; as being a symbol of cattle in ' May he
become a strong bull' on the fifth day it is a symbol of the fifth day.
1 Gp. above AB. iv. 4 ; KB. xziii. 2. The * BV. vii. 82. 22, 28 ; see AB. iv. 29.
mode of using the yeraes in the case of • BV. vii. 82. 1 and 2 ; A^S. vii. 8. 19.
the Pratha Stotra being in the 9&kvara 6 BV. z. 178 ; A98. vii. 1. 18.
is given in A£& vii. 12. 10- H ; (£S. z. 1 v. 8. BV. viii. 87 ; A?8. vii. 12. 16. Cf.
6. 10-18. KB. xziii. 8.
' BV. i. 84. 10 ; viii. 98. 81 ; i. 111. 1 ; A$& 2 BV. i. 8. 1 ; A0S. vii. 12. 16.
vii. 12. 15. 998. differs here and in the s BV. vi. 86. 1 ; AQS. vii. 12. 16.
rest. < BV. viii. 98. 7-9 ; A$S. viii. 8. 2 ; 9$& z.
' BV. z. 74. 6; see AB. iv. 29. 6. 16.
v. 8 — j The Soma Sacrifice [232
These are Gayatri verses ; Gayatri verses support the midday (pressing) of
this set of three days ; that metre is a support in which a Ni vid is inserted ;
therefore he inserts a Nivid in the G&yatri verses. 'That of Savitr we
choose/ and ( To-day for us, 0 god Savitr ' are the strophe and antistrophe 5
of the Yai9vadeva ; on the Bathantara day, the fifth day, it is a symbol of
the fifth day. ' Up the god Savitr of the home ' is (the hymn) to Savitr ° ;
in ' May he instigate much that is desirable to the generous one ' the desir-
able is a symbol of cattle ; on the fifth day it is a symbol of the fifth day.
( The great ones, sky and earth, here the oldest * is (the hymn) to sky
and earth 7 ; in ' Roaring, the bull ' there is a symbol of cattle ; on the fifth
day it is a symbol of the fifth day. 'To us Rbhus, Vibhvan, Vaja, Indra' is (the
hymn) to the Rbhus 8 ; cattle are Vaja (strength) ; as being a symbol of cattle
on the fifth day it is a symbol of the fifth day. ' I praise the man, of good
vows, with a new song ' is (the hymn) to the All-gods 9 ; as having an addi-
tion and being a symbol of cattle on the fifth day it is a symbol of the fifth
day. 'The swelling oblation, unaging, in the finding of light' is the
beginning of the Agnim&ruta l0 ; as containing (the word) ( oblation ' on the
fifth day it is a symbol of the fifth day. 'Even to the wise let it be
a wondrous thing ' is (the hymn) to the Maruts u ; as containing (the word)
' wonder' on the fifth day it is a symbol of the fifth day. 'To Jatavedas
let us pour the Soma ' is the normal (verse) to Jatavedas.18 ' Agni is the Hotr,
the householder, the king ' is (the hymn) to Jatavedas ls ; as containing an
addition and being a symbol of cattle on the fifth day, it is a symbol of the
fifth day.
v. 9 (xxii. 4). The sixth day is a field of the gods ; those who approach the
sixth day approach a field of the gods. ' The gods dwell not in one another's
houses, nor a season in the house of a season ' they say. Therefore in due
order the priests perform the sacrifice to the seasons, not handing them over
(to others). Thus they arrange in order the seasons according to the season,
and place in order communities.1 They say ' No directions should be given
with the Rtupraisas, nor should the vasat call be said with the Rtupraisas.
The Rtupraisas are speech ; on the sixth day speech is made up.' If they
• RV. v. 82. 1-8 and 4-6 ; see AB. iv. 80. » BV. i. 99. 1 ; A$S. vii. 1. 14.
• BV. vi. 71. 4-6 ; AfS. viii. 8. 6 ; ffS. x. 6. » BV. vi. 15. 18-16 ; IgS. viii. 8. 6 ; 99S. x.
18. 6. 19.
7 RV. iv. 66. 1-4 ; A$S. viii. 8. 6 ; 9$S. x. 6. * The point is that in this case the Adhvaryu
18. and the Yajamana repeat their own
• BV. iv. 84 ; A£S. viii. & 6 ; 9$S. x. 6. 18. Yajyas and do not leave that function to
9 BV. vi. 49 (v. 8 is specially referred to) ; the Hotr as in the normal sacrifice to
A£S. viii. 8, 6 ; 99S. x. 6. 18 differs. the seasons. GB. xi. 10 and 11 follow
»° BV. x. 88 ; AfS. viii. 8. 6 ; 99S. x. 6. 19. AB. v. 9-12. 4.
11 BV. vi. 66 ; AfS. viii. 8. 6 ; 9?S. x. 6. 19.
233] The Prtfhya Sadahcb— Sixth Day [—v. 12
were to give directions with the Rtupraisas, if they were to say va§at with
the Rtupraisas, verily thus they would go to speech when made up, weary,
with galled shoulders, groaning under the yoke. But if they were not to
give directions with them, if they were not to say meat with them, they
would depart from the norm of the sacrifice, from the, sacrifice, from breath,
from Prajapati, from cattle they would go away. Therefore directions
should be given only after that which contains a Re, and the vasat call said
only after that which contains a Re ; then they do not go to speech when
made up, weary, with galled shoulders, groaning under the yoke, nor do
they depart from the norm of the sacrifice, nor from the sacrifice, breath,
Prajapati, cattle do they go away.8
v. 10 (xxii. 5). In the first two pressings he inserts (verses) by Parucchepa1
before the offering verses for the Prasthita libations ; the metre of the Paru-
cchepa (verses) is the mounting ; by it Indra mounted the seven worlds of
heaven ; he mounts the seven worlds of heaven, who knows thus. They say
' Seeing that (verses) of five Padas are a symbol of the fifth day, and (verses)
of six Padas of the sixth, then why are (verses) of seven Padas recited on
the sixth day ? ' By six Padas they make up the sixth day, cutting off as
it were the seventh day ; that they keep grasping by the seventh Pada.
Verily thus they approach speech again, for continuity. With sets of three
days, uninterrupted and continuous, they proceed who proceed knowing thus.
v. 1 1 (xxii. 6). The gods and the Asuras were in conflict over these worlds.
The gods by the sixth day repelled the Asuras from these worlds ; taking
all the wealth that was within reach, they cast * it into the sea. Following
up they rescued by this metre the wealth within reach ; in that this Pada
is a repeated Pada, it is a hook to fasten on. He secures the wealth of him
who hates him, he repels him from all these worlds who knows thus.
v. 12 (xxii. 7). The sky as deity supports the sixth day, the Trayastrinja
Stoma, the Raivata Saman, the Atichandas metre. With it according to
the deity, the Stoma, the Saman, the metre, he prospers who knows thus.
That which has the same endings is a symbol of the sixth day, for the sixth
day is a repetition of the third day. That which contains (the word)
* Here the point is that the normal rule of the light of A£S. and not as * beginning
Praisa and Yajya in Praisa form with with a Bo.'
vafot call is to be observed, subject to * For them see A£S. viii. 2. 2 and 4. The
the concluding of either with a Re, verses are BV. i. 139. 1-11; 180. 2-10.
the verses being given by Sayana as RV. Cf. KB. zxiii. 4 and 5 ; 9f& x. 7. 2.
ii. 86 and 87. See A£S. viii. 1.' 6-8 who See also VaiU xxxi. 27 ; OB. zi. 10.
prescribes hoUL yoktat + Praisa + Be + hoiar 1 v. 11. The passive praupyania is an odd use,
yaja for the Praisa and ye yqj&mahe which, however, can hardly reasonably
+ yftjy* + Re + t»ufo/[for the Yajya. Ct be corrected.
$$S. x. 7. 8. fgma must be interpreted in
30 (a.o.a. u]
v. 12—]
The Soma Sacrifice
[234
1 horse ', (the word) ' end ', that which is repeated, that which is alliterated,
that which contains (the word) ' stay ', that which contains (the word)
' surround ', that which contains (the word) ' three \ that which is a symbol
of the end, (the fact) that the deity is mentioned in the last Pada, (the fact)
that yonder world is referred to, that which is connected with Parucchepa,
that which has seven Padas, the Nara^ansa, the Nabhanedistha, the
Raivata, the Atichandas metre, the past tense, that which is a symbol of
the third day ; these are the symbols of the sixth day. ' He is born in the
ordinance of Manu ' is the Ajya l of the sixth day ; as being by Parucchepa,
in Atichandas metre, and of seven Padas, on the sixth day it is a symbol of
the sixth day. ' Come to our strewn grass for enjoyment/ ' Let the chariot
with the steeds bear you hither for aid/ ( We have pressed with the stones ;
O come ye ' ; ' You pious men with praises, O A9vins/ ' Thou hast revealed
the mighty, 0 Indra/ ' 0 strong Indra/ 'Be it so ; let it be heard/
* Hearken to us, O Agni ; thou art praised/ ' The eleven gods in the
sky/ and ' She gave the impetuous one, canceller of debts ' are the
Prauga*; a* being by Panicchepa, in Atichandas metre, and of
seven Padas, on the sixth day it is a symbol of the sixth day. 'He
first of the great ' is the beginning of the Marutvatiya 3 ; the great is the
end ; the sixth day is the end ; on the sixth day it is a symbol of the sixth
day. ' Three Soma draughts for Indra/ ' O Indra, come near/ ' Forward now
Brahmanaspati/ ' Agni the leader/ ' Thou, O Soma, with inspiration/ ' They
swell the waters/ ' No one the chariot of Sudas ' are the continuation4, being
the same as that of the third day ; on the sixth day it is a symbol of the
sixth day. c The chariot which thou, O Indra, for the winning of the offer-
ing' is the hymn6 ; as being by Parucchepa, in Atichandas metre, and of
seven Padas, on the sixth day it is a symbol of the sixth day. ' The strong
with the strong in one dwelling ' is (the hymn 6) ; as having the same end-
ings on the sixth day it is a symbol of the sixth day. ' O Indra with the
Maruts here drink the Soma ' is the hymn 7 ; ' With them let him drink,
the destroyer of Vrtra ' (he says) ; the destroyer is the end ; the sixth day
is the end ; on the sixth day it is a symbol of the sixth day. It is in
1 RV. i. 128. Cf. KB. xxiii. 6 ; A£S. viii. 1.
9 ; 99S. x. 8. 1.
9 RV. i. 186. 1-8; 4-6; 185. 4-6; 187. 1-8;
189. 4-6; 188. 6, 7 ; 189. 6, 1, 7, 11 ; vi.
61. 1-8 ; AflS. viii. 1. 12.
8 RV. viii. 68. 1-8 : Sayana says that the
argument is either that mdhdnam ends
the Pada or that a great thing has
nothing after it. Haug suggests that
mahdntam as the strong base is the ex-
planation ; but this is needless.
« RV. viii. 2. 7-9 ; 53. 5 and 6; i. 40. 5 and G;
iii. 20. 4 ; i. 91. 2 ; 64. 6 ; viii. 82. 10 ;
A^S. viii. 1. 14 ; see AB. v. 1.
* RV. i. 127 ; A£S. viii. 1. 14.
8 RV. i. 100 : the refrain is Marutvan no bhavatu
Indra uti ; A$S. viii. 1. 14.
7 RV. iii. 51. 7 : v. 9 contains the citation.
It is noteworthy that this is not a hymn
in the Samhitd, but begins at iii. 51. 7.
A£S. viii. 1. 14 calls it tisroh ; ££8. x. 5.
8 a trca. This use of sukta is not rare.
235]
The Prsthya Sadaha — Sixth Day
[— v. 18
Tristubh ; with it with feet supported he maintains the pressing ; thereby
it departs not from its place. ' This is he by whom this ' is the conclusion8 ;
' sky was won with the Maruts' aid ' (he says) ; won is the end ; the sixth
day is the end ; on the sixth day it is a symbol of the end. These are
Gayatri verses ; Gayatri verses support the midday (pressing) of this set of
three days; that metre is a support, in which a Nivid is inserted;
therefore he inserts a Nivid in the Gayatri verses. ' Rich be ours in joint
carouse ' and ' Rich the praise of the rich ' are the Raivata as Prstha 9 ; on
the Brhat day, the sixth day, it is a symbol of the sixth day. ' What he
hath won ' is the normal inserted verse.10 In ' Thee we invoke ' he makes to
follow the basis n of the Brhat, for this day is connected with the Brhat in
place. * Indra for divine service ' is the Pragatha 12 of the Saman ; as con-
taining alliteration on the sixth day it is a symbol of the sixth day. * This
steed, god strengthened ' is the normal Tarksya 13 (hymn).
v. 13 (xxii. 8). ' O Indra, come to us from afar' is the hymn * ; as being
by Parucchepa, in the Atichandas metre, and of seven Padas, on the sixth
day it is a symbol of the sixth day. ( The greatnesses of the great one ' is
the hymn 2 ; as having the same endings on the sixth day it is a symbol of
the sixth day. * Thou hast become the one lord of wealth ' is the hymn 8 ;
* Stand on thy dread chariot, O thou of impetuous manhood ' (he sayB) ;
standing is the end ; the sixth day is the end ; on the sixth day it is
a symbol of the end. It is in Tristubh ; with it with feet supported he main-
tains the pressing ; thereby it departs not from its place. ' To our pressed
drank with the steeds ' is the conclusion * ; as having the same endings on
the sixth day it is a symbol of the sixth day. These are Gayatri verses ;
Gayatri verses support the midday (pressing) of this set of three days ; that
metre is a support in which a Nivid is inserted; therefore he inserts
a Nivid in the Gayatri verses. ' To the god Savitr in the bowls ' is the
beginning of the Vaipvadeva5; as being in the Atichandas metre, on
the sixth day it is a symbol of the sixth day. ' That desirable of Savitr '
(he says 6 ) ; ' The evening hath come ' is the antistrophe 7 ; what has gone is
the end ; the sixth day is the end ; on the sixth day it is a symbol of the
• R V. x. 66. 4-6 ; Afa viii. 8. 2 ; 9?S. x. 6. 9.
• RV. 1 80. 18-15 ; viii. 2. 18-16 ; AfS. viii. 1. 16.
10 RV. x. 74. 6 ; see AB. iv. 29.
" RV. vi. 46. 1 and 2 ; see AB. iv. 81.
» RV. viii. 8. 5 and 6 ; A£S. vii. 8. 19 ; 99a x.
5. 18 (fourth day : here, x. 8. 8, it differs).
M RV. x. 178 ; AfS. vii. 1. 18.
1 RV. i. 180 ; Afa viii. 1. 17; 99a z.8.9.
Cf. KB. xxiii. 7. a
■ RV. ii. 16 ; A98. viii. 1. 17 ; 99a x. & 9.
3 RV. vi. 81. v. 6 is referred to ; 19a viii.
1. 17 ; 99a x. 6. 16 (6th day : here it
differs).
« RV. viii. 98. 81-88 ; A£S. viii. 8. 2 ; 99a
x. a 9.
6 See above AB. i. 19 ; A£S. viii 1. 18.
• RV. iii. 62. 10 and 11 ; these form the
strophe with the preceding verse ; see
A9a viii. 1. 18 ; cf. 99S. x. a 11-18.
7 Cited in A<?S. viii. 1. 18.
v. 13 — ] The Soma Sacrifice [236
end. c Up the god Savitr for instigation ' is (the hymn) to Savitr 8 ; ' Forever
he hath stood, the bearer intent on his work ' (he says) ; standing is the end ;
the sixth day is the end ; on the sixth day it is a symbol of the sixth day.
'Which is the first, which is the latter of these two ? ' is (a hymn) to sky and
earth 9 ; as having the same endings on the sixth day it is a symbol of the sixth
day. ' Why hath the best, why hath the youngest come to as V and * To our
sacrifice, O V&jas, O Rbhuksans' are (a hymn 10) to the Rbhus and one con-
nected with Nara$ansa ; as having (the word) ' three ' on the sixth day it is
a symbol of the sixth day. ' This dread thing he of glad speech ' and c Those
who through the sacrifice are endowed with the fee ' are the Vaigvadeva.11
v. 14 (xxii. 9). He recites the Nabhanedistha 1 ; Nabhanedistha Manava
when he was performing his studentship, his brothers deprived of any share
(in his father's property). Having returned he said to them ' What have you
allotted to me ? ' ' This judgement giver, the decider ' they replied. There-
fore now here the sons call the father ' The judgement giver, the decider.' He
having gone to his father said ' O father, they have allotted thee to me.'
To him said his father, ' Do not care for that, O my boy. These Angirases
are performing a sacrificial session for the world of heaven ; they fall into
confusion whenever they reach the sixth day ; make them recite these two
hymns on the sixth day ; when they go to the world of heaven they will
bestow on thee the thousand which is the gift at the session/ ( Be it so ' (he
said); he went to them (saying) * Accept the Manava, O wise ones2'.
They replied to him, ' What dost thou desire when thou sayest this 1 ' ( Let
me reveal to you the sixth day,' he replied, * And when ye go to the heaven,
do you give me the thousand which is the gift at the session/ ( Be it so '
(they said). Them he made to recite these two hymns on the sixth day ;
v then indeed did they discern the sacrifice, the world of heaven. In that
he recites these two hymns on the sixth day, (it is) to discern the
sacrifice, to reveal the world of heaven. To him as they went to
heaven they said (This thousand is for thee, O Brahman.' As he was
gathering it together, a man in black garments, coming from the north,
said to him ' Mine is this ; mine is what is left on the place (of sacri-
fice)/ He said ' To me have they given it/ He replied « Then let us
question thy father/ He went to his father, to him his father said * Did not
• RV. ii. 88 ; A£S. viiL 8. 18 ; 9£S. x. 8. 14. 61 and 62 are the Nabhanedistha. Cf.
• RV. i. 186 ; 99S. x. 8. 14 ; A9& vii. 7. 8. below AB. vi. 27 ; A£S. Tiii. 1. 20-24 ;
10 RV. i. 161. 1-18 ; iv. 87. 1-4 ; see AfS. 99S. x. 8. 14.
viii. 8. 6 ; 99S. x. 1. 14 ; ndra^aiisam in * This is taken verbally from RV. x. 62, not
Sayana's view means * in which heroes as suggested by Geldner rice versa ; see
are praised', but cf. ZDMG. liv. 49-57. Oldenberg, $gwda~Not$n, ii. 269, whose
11 RV. x. 61 and 62. See AB. v. 14. reconstruction of the legend is given,
1 Cf. TS. iii. i. 9. 4. The two hymns RV. x. ibid. ii. 261, 262.
237] The Story of Nabhanedistha [ — v. 15
they give it to thee, 0 son ? ' ' They did give it/ he replied, ' but a man in
black garments came from the north upon me and (saying) " Mine is
this ; mine is what is left on the place (of sacrifice) " has taken it away/
To him said his father, ' His it is, 0 my boy ; but he will give it to thee/
Returning he said * Thine is this, O blessed one, so my father tells me \
He replied ' I give it to thee who hast spoken the truth/ Therefore by one
who knows thus should truth alone be spoken. The Nabhanedistha is
a speech to win a thousand ; a thousand comes to him, with the sixth day
he discerns the world of heaven, who knows thus.
v. 15 (xxii. 10). These they call accompaniments ; the Nabhanedistha,
the Valakhilya,1 the Vrsakapi,8 and the Evayamarut 3 (hymns). Them he
should recite together. Whichever of them he should omit, that of the
sacrificer he would omit. If the Nabhanedistha, he would omit his seed ; of
the Valakhilyas he would omit his breaths ; if the Vrsakapi, he would omit
his body ; of the Evayamarut, he would remove him from support, both
divine and human. With the Nabhanedistha he poured seed ; that he dis-
criminated by the Valakhilyas ; with (the hymn of) Sukirti Kaksivata 4 he
made (it) leave the womb (saying) ' That we may rejoice in thy broad pro-
tection, 0 Indra/ Therefore the embryo, being larger, yet does not harm
the womb which is smaller ; for it is made proper by the holy power. By
means of the Evayamarut he produces motion ; by it set in motion all
whatever there is here moves. ' The dark day and the bright day ' is the
beginning of the Agnimaruta6 ; in (day and day' is there repetition and
alliteration ; on the sixth day it is a symbol of the sixth day. ' Of the
sweet juice, the Marut name, O holy ones ' is (the hymn) to the Maruts 6
wherein is much to be uttered ; much is the end ; the sixth day is the
end ; on the sixth day it is a symbol of the end. ' To Jatavedas let us pour
the Soma ' is the normal (verse) to Jatavedas.7 ' He born of old with
strength ' is (the hymn) to Jatavedas 8 ; as having the same endings on the
sixth day it is a symbol of the sixth day. 'They supported/ 'They
supported/ he recites ; he fears the slipping down of the end. Just as a man
ties the end, twining it again and again intertwining it, or as one sticks in
a peg at the end to keep (a skin) taut, so is it in that he recites ' They sup-
ported ', ' They supported ', for continuity. With sets of three days, un- %
interrupted and continuous, they proceed, who proceed knowing thus.9
1 RV. viii. 49-59. See below AB. vi. 28. 7 RV. i. 99. 1 ; A£S. vii. 1. 14.
2 RV. x. 86. See below AB. vi. 29. 8 RV. i. 96 : dh&rayan is the refrain in d of
* RV. v. 87. See below AB. vi. 80 and 81. eaeh verse; A9S. viii. 8. 9; wrongly
4 RV. x. 181. See below AB. vi. 29. attributed in the Vedic Concordance.
* RV. vi. 9. 1-8 ; A$S. viii. 8. 9 ; £$8. x. 8. • This chapter appears to require the Hotr
15 which differs for the rest. himself to perform all these recitations
* RV. vii. 57 ; AfS. viii. 8. 9. contrary to the view in vi that the
v. 16—] The Soma Sacrifice, [238
ADHTAYA HI
The Chandomas.
v. 16 (xxiii. 1). That which has (the words) c hither9 and 'forward' is
a symbol of the seventh day, for the seventh day is a repetition of the first
day. That which contains (the word) 'yoke', (the word) 'chariot', (the
word) 'swift', (the word) 'drink', (the fact), that the deity is mentioned
in the first Fada, (the fact) that this world is referred to, that which contains
(the word) ' born ', that which has no express mention (of the deity), the
future tense, that which is a symbol of the first day ; these are the symbols
of the seventh day. ' From the ocean the aroma of sweetness hath arisen '
is the Ajya 1 of the seventh day ; as not containing any express mention of
the deity, on the seventh day it is a symbol of the seventh day. The ocean
is speech ; speech wastes not away, the ocean wastes not away. In that
this is the Ajya of the seventh day, verily thus from the sacrifice they
extend the sacrifice ; verily thus they again approach speech for continuity.
With sets of three days, uninterrupted and continuous, they proceed who
proceed knowing thus. The Stomas are obtained, the metres are obtained
on the seventh day. Just as they smear with butter again the portions cut
off to refresh them, so here they perform again the Stomas and the metres
to refresh them, in that this is the Ajya of the seventh day. It is in
Tristubh ; this set of three days has the Tristubh at the morning pressing.
' O Vayu, drinker of the pure, come hither to us,' ' With which thou dost
come forward to the bounteous one,' ' To our sacrifice hither with hundreds
of steeds/ ' The lively presser at the sacrifices hath arisen forward,' ' The
draughts delighting Indra,' ' Thy hundred steeds, thy thousand,' ' When
forward, O Mitra and Varuna, for you they struggle,' ' Hither, O Nasatyas,
with chariot rich in cattle,' ' Come hither to us, O god, O impetuous one/
' Forward to you in the sacrifices the pious have sung,' and ' Forward she
hasteneth with her nourishing stream' are the Prauga.8 (The words)
' hither ' and ' forward ' on the seventh day are symbols of the seventh day.
It is in Tristubh ; this set of three days has the Tristubh at the morning
pressing. ' Thee like a car for aid,' ' This Soma juice hath been pressed,
Valakhilyas, the Vrsakapi and the Evaya- which differs considerably; see KB.
marut fell normally to the Hotrakas. xxvi. 7, 8 ; B9& xvi. 6 ; A£S. xxi. 8. 11,
See however vi 21, whence fate seems 12.
to have a looser sense than merely recite * RV. vii. 02. 1, 8, 5, 2, 4 ; 91. 6 ; vi. 67. 9-11 ;
as it covers ^ateayanL vii. 72. 1-8 ; 80. 1-8 ; 48. 1-8 ; 99. 1-8 ;
1 RV. iv. 59 ; A9S. viii. 9. 2 ; cf. (ft*, x. 9 I9& viii. 9. 2.
239] The Chandomas [—v. is
O bright one/ ' 0 Indra come near/ * Let Brahmanaspati move forward/
'Agni, the leader/ 'Thou, O Soma, with inspiration/ 'They swell the
waters/ and * Forward to Indra, the great ' are the continuation,3 being the
same as that of the first day ; on the seventh day it is a symbol of the
seventh day, ' With what array, of one age, of one home ' is the hymn ; 4
as containing (the word) ' born ' in * Neither he that is being born nor he
that is born shall attain ' on the seventh day it is a symbol of the seventh
day. It is the ' With what array (hymn) ; the * With what array ' hymn is
one producing agreement and continuing (life). By it Indra and Agastya
and the Maruts came to agreement ; thus, in that he recites the ' With that
array' (hymn), (it serves) to produce agreement. It is also life-giving;
therefore for him who is dear to him he should perform the ' With what
array ' hymn. It is in Tris^ubh ; with it with feet supported he maintains
the pressing ; thereby it departs not from its place. ' That ram that winneth
the light I glorify ' is the hymn ; 6 as containing (the word) ' chariot ' in
' like a strong steed the chariot hastening at the call ' on the seventh day
it is a symbol of the seventh day, It is in Jagati ; Jagati verses support
the midday (pressing) of this set of three days ; that metre is a support in
which a Nivid is inserted ; therefore he inserts a Nivid in the Jagati verses.
Pairing hymns are recited, in Tristubh and Jagati ; cattle are a pairing ;
the Chandomas are cattle ; (they serve) to win cattle. * Thee we invoke ',
and 'Do thou come to the worshipper', are the Brhat as Prstha6 on the
seventh day ; that is what belongs to the sixth day ; the Rathantara is the
Vairupa, the Brhat the Vairaja ; the Rathantara the Qakvara, the Brhat
the Baivata; in that there is the Brhat as Prstha, verily thus with the
Brhat they support the Brhat, to avoid cleaving the Stomas. If it were to
be the Rathantara, there would be a cleavage (of the Stomas). Therefore
the Brhat only is to be used. ( What he hath won ' is the normal inserted
verse.7 In ' Towards thee, O hero, we utter praise ' he makes to follow the
basis of the Rathantara,8 for this day is connected with the Rathantara in
place. c Drink of the pressed draught rich in sap ' is the Pragatha 9 of the
Saman ; as containing (the word) ' drink ' on the seventh day it is a symbol
of the seventh day. ' This steed, god strengthened ' is the normal Tarksya 10
(hymn).
8 RV: viii. 68. 1-8 ; 2. 1-8 ; 68. 5, 6 ; i. 40. 8, Oldenberg, fgveda-Notm, i. 170.
4 ; iii. 20. 4 ; i. 91. 2 ; 64. 6 ; viii. 89. 3 ; B RV. i. 52 ; A£S. viii. 6. 6 ; 9£S. z. 9. 12.
see AB. iy. 29. • RV. vi. 46. 1, 2 ; viii. 61. 7, 8 ; see AB. iv.
* RV. i. 165 : v. 9 is cited ; A£S. viii 6. 6 ; 81.
99S. x. 9. 11. For the legend of. Sieg, 7 RV. x. 74. 6; see AB. iv. 29.
Sagmstqffe des fgveda, pp. 115 Beq. ; v. * RV. vii. 82. 22, 28 ; see AB. iv. 29.
Schroeder, Mysterium und Mimua, pp. 91 9 RV. vii. 8. 1, 2 ; see AB. iy. 29.
seq., 102 seq. ; Hertel, VOJ. zviii. 158 ; " RV. z. 178 ; A£S. vii. 1. 18.
v. 17 — ] The Soma Sacrifice [240
v, 1 7 (xxiii. 2). ' I shall proclaim the mighty deeds of Indra ' is the hymn ; l
the word ' forward ' (in ' proclaim ') on the seventh day is a symbol of the
seventh day. It is in Tris(ubh ; with it with feet supported he maintains
the pressing; thereby it departs not from its place. ' Towards the ram,
much invoked, worthy of praise ' is the hymn ; * * towards ' is equivalent to
' forward ' ; on the seventh day it is a symbol of the seventh day. It is in
Jagati; Jagati verses support the midday (pressing) of the set of three
days ; that metre is a support in which a Nivid is inserted ; therefore he
inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tris^ubh
and in Jagati ; cattle are a pairing, the Chandomas cattle ; (they serve) to
win cattle. ' That of Savitr we choose/ and ' To-day, for us, O god Savitr ' are
the strophe and antistrophe of the Vai$vadeva ; 8 on the Rathantara day,
the seventh day, it is a symbol of the seventh day. 'Towards thee, O god
Savitr ' is (the triplet) to Savitr.4 * Towards ' is equivalent to ' forward ' ;
on the seventh day it is a symbol of the seventh day. ' Let them come
forward with weal for the sacrifice ' is (the triplet) to sky And earth ; 6
1 forward ' on the seventh day is a symbol of the seventh day. ' This to
the race divine ' is (the triplet) to the Rbhus ; 6 as containing (the word)
' born ' on the seventh day it is a symbol of the seventh day. He recites
(the verses) of two Padas,7 ' Come hither with thy beauty ' ; man has two
feet, cattle four feet ; the Chandomas are cattle ; (verily they serve) to win
cattle ; in that he recites (verses) of two Padas, verily thus he makes the
sacrificer with two feet find support in four-footed cattle. ( Hither to our
service, the songs, O Agni ' is the (hymn) to the All-gods ; 8 ' hither ' on the
seventh day is a symbol of the seventh day. These are Gayatri verses ;
this set of three days has the Gayatri at the third pressing. ' Vaifvanara
hath produced ' is the beginning of the Agnimaruta ; ° as having (the word)
' born ' on the seventh day it is a symbol of the seventh day. ' Forward to
you, the Tristubh, food ' is (the hymn) to the Maruts ; 10 ' forward ' on the
seventh day is a symbol of the seventh day. ' To Jatavedas let us pour the
Soma ' is the normal (verse) to Jatavedas.11 ' Your envoy, with all know-
ledge ' is (the hymn) to Jatavedas ; 12 as not having the deity mentioned on
the seventh day it is a symbol of the seventh day. These are Gayatri
verses ; this set of three days has the Gayatri at the third pressing.
» RV. i. 82; A£8. viii. 6. 12 ; not in 99S. ' RV. z. 172; A<?S. viii. 9. 6 ; $98. z. 9. 16.
Ct KB. zzvi. 9, 10. * RV. i. 14 ; A$S. viii. 9. 6.
' RV. i 61 ; A£S. viii. 6. 12 ; <?<?S. z. 9. 13. • See I9S. ii. 15. 2 ; A£S. viii. 9. 7. Cf.
8 RV. v. 82. 1-3 ; 4-6 ; see AB. iv. 29. 99S. z. 9. 17 ; 10. 8.
• RV.i24.8-5; A03. viii. 9. 5. i0 RV.viii.7; A$S.yUi.9.7; 908. z. 9. 17.
• RV. ii 91. 19-21 ; I98. viii. 9. 5 ; 99S. z. " RV. i 99. 1 ; A£S. vii. 1. 14.
9. 16. m RV. iv. 8 ; A9a viii. 9. 7.
• RV.i20.1-8; A9& viii 9.5; 99&Z.9.16.
24 1 ] The Chandomas — Eighth Bay [ — v. lg
v. 18 (xxiii. 3). That l which has not (the words) ' hither ' and ' forward \
that which has (the word) ' stand \ is the symbol of the eighth day, for the
eighth day is a repetition of the second day. That which contains (the
word) ' upright \ (the word) * to \ (the word) ' between ', (the word) * strong ',
(the word) * grow \ (the fact) that the deity is mentioned in the middle Pada,
(the fact) that the atmosphere is referred to, that which has Agni twice,
that which contains (the word) 'great', that which contains a double
invocation, that which contains (the word) ' again ', the present tense, that
which is a symbol of the second day ; these are the symbols of the eighth
day. ' Agni for you the god in union with the flames ' is the Ajya 2 of the
eighth day ; as containing Agni twice, on the eighth day it is a symbol of
the eighth day. It is in Tristubh ; this set of three days has the Tristubh
at the morning pressing. 'Were not they who were made great with
homage ?,' ' Those rich of food, wealth gathering, the wise one/ ' The dawns
with fair days, spotless have dawned/ ' Guardians infallible, eager envoys/
' So far as the power of the body, so far as the might/ ' To you two at the
rising of the sun with hymns/ * The cow milking the desire of the ancient
one/ 'To our prayers come, 0 Indra, knowing/ 'Agni, upright, hath
established the favour of the bright one' and 'May Sarasvati for us
rejoicing9 are the Praiiga;3 as containing (the words) ' to \ ' between \ an
invocation of two deities and ' upright ' on the eighth day it is a symbol of
the eighth day. It is in Tristubh ; this set of three days has the Tristubh
metre at the morning pressing. ' Lord of every man/ ' Indra is the Soma
drinker only/ ' O Indra, come near/ ' Rise up, O Brahmanaspati/ ' Agni, the
leader/ 'Thou, O Soma, with inspiration/ 'They swell the waters/ and
( Sing aloud to Indra ' are the continuation 4 being the same as that of the
second day ; on the eighth day it is a symbol of the eighth day. ' I praise
great Indra in whom all ' is the hymn ; 6 as containing (the word) ' great '
on the eighth day it is a symbol of the eighth day. ' Even from great,
O Indra, these that approach' is the hymn;6 as containing (the word)
'great' on the eighth day it is a symbol of the eighth day. 'Drink the
Soma, towards which, O dread one, thou hast penetrated ' is the hymn ; 7 as
containing (the word) ' great ', in ' The cattle stall, being greatly lauded,
O Indra ' on the eighth day, it is a symbol of the eighth day. ' Great is
1 For the eighth or second Chandoma see 4 RV. viii. 68. 6 ; 2. 4 ; 88. 5, 6 ; i. 40. 1, 2 ;
KB. xxvi. 11-18. iii. 20. 4 ; i. 41. 2 ; 64. 6 ; viii. 87. 1
2 RV. vii. 8 ; A£S. yiii. 10. 1 ; $$S. z. 8. 1. and 2.
It differs in detail throughout. B RV. iii. 19 ; A$S. viii. 7. 22.
8 RV. vii. 91. 1, 8; 90. 4; 91. 2, 4, 5; 65. • RV. i. 169; AfS. viii. 7. 22.
1-8; iii 58. 1-8; vii. 28. 1-8; 89. 1-8; * RV. vi. 17; A?S. viii. 7.
95. 4-6 ; A$S. viii. 10. 1.
31 [ho.i.«]
v. 18 — ] The Soma Sacrifice [242
Indra, man-like, spreading over mortals ' is the hymn ; * as containing (the
word) * great' on the eighth day it is a symbol of the eighth day. It is in
Tristubh ; with it with feet supported he maintains the pressing ; thereby
it departs not from its place. ' Him sky and earth of one mind ' is the
hymn ; * as containing (the word) ' great ' in ' When he went displaying his
greatness, his power ' on the eighth day it is a symbol of the eighth day. It
is in Jagati ; Jagati verses support the midday (pressing) of this set of three
days; that metre is a support in which a Nivid is inserted; therefore he
inserts a Nivid in the Jagati verses. Pairing hymns are recited in Tristubh
and Jagati ; cattle are a pairing, the Chandomas are cattle ; (verily they
serve) to win cattle. Hymns containing (the word) 'great' are recited;
the atmosphere is great; (verily they serve) to obtain the atmosphere.
Five hymns are recited ; the Pankti has five Padas ; the sacrifice is fivefold ;
cattle are fivefold ; the Chandomas are cattle ; (verily they serve) to win
cattle. ' Towards thee, O hero, we utter praise ' and ' Towards thee for the
first drink' are the Rathantara as Prsfcha10 on the eighth day. ' What he hath
won ' is the normal inserted verse.11 In ' Thee we invoke ' he makes to follow
the basis 1S of the Brhat, for this day is connected with the Brhat in place.
' Both may he hear for us' is the Fragatha of the Saman ;13 'that which is
lasting and that which was yesterday ' (he means) ; on the Brhat day, the
eighth day, it is a symbol of the eighth day. ' This steed, god strengthened '
is the normal Tarksya u (hymn).
v. 19 (xxiii. 4). ' Many not of old to him ' is the hymn ; l as containing
(the word) ' great ' in * To the great, the hero, impetuous, eager ' on the eighth
day it is a symbol of the eighth day. ' This fame for thee, O bounteous
one, though thy greatness ' is the hymn ; 2 as containing (the word) ' great '
on the eighth day it is the symbol of the eighth day. ' Thou art great,
O Indra, who by thy might' is the hymn;3 as containing (the word)
' great ' on the eighth day it is a symbol of the eighth day. ' Thou art
great, O Indra ; to thee the earth ' is the hymn ; 4 as containing (the word)
'great' on the eighth day it is a symbol of the eighth day. It is in
Tristubh ; with it with feet supported he maintains the pressing ; thereby it
departs not from its place. ' Though the width of the sky is outspread ' is
the hymn;5 as containing (the word) ' great' in 'Not Indra in greatness'
• RV. vi. 19 ; AfS. vii. 9. 22. " RV. x. 178 ; A9S. vii. 1. 18.
• RV. x. 118 ; A£S. vii. 9. 22 ; it precedes * RV. yi. 82 ; A£S. viii. 7. 28 ; ££8. x. 10. 6.
there RV. vi. 19. Cf. KB. xxiii. 12, 18.
" RV. vii. 88. 22, 28 ; viii. 8. 7, 8 ; see AB. » RV. x. 54 ; A£S. viii. 7. 28 ; <?<?S. x. 10. 6.
iv. 29. 9 RV. i. 88 ; A<?S. viii. 7. 28 ; 99S. x. 10. 6.
» RV. x. 74. 6 ; see AB. iv. 29. « RV. iv. 17 ; A?S. viii. 7. 28 ; 99S. x. 10. 6.
" RV. vi. 46. 1 and 2 ; see AB. iv. 81. • RV. i. 66 ; A£S. viii. 7. 28 : it precede*
" RV. viii. 61. 1 and 2 ; see AB. iv. 81. RV. iv. 17 there ; not in £f&
243] The Chandomas — Eighth Day [v. 19
on the eighth day it is a symbol of the eighth day*. It is in Jagati;
JagatI verses support the midday (pressing) of this set of three days ; that
metre is a support in which a Nivid is inserted ; therefore he inserts a Nivid
in the Jagati verses. Pairing hymns are recited, in Tris^ubh and in Jagati ;
cattle are a pairing, the Chandomas cattle ; (verily they serve) to win cattle.
Hymns containing (the word) ' great ' are recited ; the atmosphere is great ;
(verily they serve) to obtain the atmosphere. Two sets of five hymns are
recited; the Pankti has five Padas; the sacrifice is fivefold; cattle are
fivefold ; the Chandomas are cattle ; (verily they serve) to win cattle. They
are separate, five in one set, five in the other ; they make up ten ; the Viraj
is a set of ten ; the Viraj is food ; cattle are food, the Chandomas cattle ;
(verily they serve) to win cattle. c Let each man of the god that leadeth,'
' That desirable of Savitr ' and * God of all, lord of the good ' are the strophe
and antistrophe of the Vaipvadeva.* On the Brhat day, the eighth day, it
is a symbol of the eighth day. ' The golden-handed to aid ' is (the triplet)
to Savitr 7 ; as containing (the word) ' upright ' on the eighth day it is
a symbol of the eighth day. ' May the two great ones, sky and earth, for
us ' is (the triplet) to sky and earth ; 8 as containing (the word) ' great' on
the eighth day it is a symbol of the eighth day. ' Youthful the parents
again ' is (the triplet) to the Rbhus ; 9 as containing (the word) ' again ' on
the eighth day it is a symbol of the eighth day. He recites (verses) of two
Padas,10 ' These worlds let us subject * ; man has two feet, cattle four feet ;
the Chandomas are cattle ; (verily they serve) to win cattle. In that he
recites (verses) of two Padas, verily thus he makes the sacrificer with two
feet to find support among four-footed cattle. 'The great aid of the gods '
is (the hymn) to the All-gods ; n as containing (the word) ' great ' on the
eighth day it is a symbol of the eighth day. These are Qayatri verses ;
this set of three days has the Gayatri at the third pressing. ' The righteous,
belonging to all men ' is the beginning of the Agnimaruta ; ls as containing
(the word) * great ' in ' Agni, of all men, the great ' on the eighth day it is a
symbol of the eighth day. ' The sporting troop of the Maruts ' is (the hymn)
to the Maruts ; 13 as containing (the word) 'grow ' in ' With the taste of the
sap it grew great ' on the eighth day it is a symbol of the eighth day. ( To
Jatavedas let us pour the Soma' is the normal (verse) to Jatavedas.14
« RV. v. 60. 1 ; 82. 7, 8 ; see AB. iv. 82. " RV. z. 157 ; £$8. z. 10. 7 ; A£a viii. 7. 24.
7 RV. i. 22. 5-7 ; A$S. viii. 10. 2 ; ££3. z. " RV. viii. 88 ; A$S. viii. 10. 2 ; $£S. z.
10. 7. 10. 7.
* RV. i. 22. 18-15 ; A$& viii. 10. 2 ; $$S. z. "In A£S. Yiii. 10. 8 ; <?<?S. z. If ». 8.
10. 7. » RV. i. 87 ; A$a viii. 10. 8.
• RV. i. 20. 4-8 ; A$S. viii. 10. 2 ; £$8. z. »« RV. i. 99. 1 ; I9S. vu. 1. 14.
10. 7.
v. ]9 — ] The Soma Sa&rifice [244
'0 Agni, be kind; thou art great' is (the hymn) to Jatavedas;15 as
containing (the word) ' great ' on the eighth day it is a symbol of the eighth
day. These are Oayatri verses; this set of three days has the Oayatri
metre at the third pressing.
ADHYAYA IV
The Chandomas (continued).
v. 20 (xxiv. 1). That l which has the same endings is a symbol of the
ninth day ; for the ninth day is a repetition of the third day. That which
contains (the word) ' horse ', (the word) ( end ', that which is repeated, that
which is alliterated, that which contains (the word) ' stay ', (the word) * sur-
pass ', (the word) ' three ', that which is a symbol of the end, (the fact) that
the deity is mentioned in the last Pada, (the fact) that yonder world is
referred to, that which contains (the word) ' pure \ (the word) ' true ', (the
word) ' dwell ', (the word) ' gone ', (the word) ' dwelling ', the past tense, that
which is a symbol of the third day ; these are the symbols of the ninth day.
' We have gone with great praise to the youngest ', is the Ajya * of the ninth
day ; as containing (the word) ' gone ' on the ninth day it is a symbol of the
ninth day. It is in Tristubh; this set of three days has the Tristubh
metre at the morning pressing. * Forward to thee the pure are offered
boldly ', * They perceiving with true mind ', c Dwelling in the sky, from the
atmosphere, on the earth ', ' Come hither to us with all boons, O Apvins ',
' The Soma, O Indra, is pressed for thee ', ' The Brahmans, the Angirases, will
attain ', ' Sarasvati pious men invoke ', * Hither to us from the sky, from
the great mountain' and 'O Sarasvati lead us to prosperity' are the Pratiga3 ;
as containing (the words) ' pure ', ' true ', ' dwell ', ' gone ', and ' house ',
on the ninth day it is a symbol of the ninth day. It is in Tristubh ; this set
of three days has the Tristubh metre at the morning pressing. ' Him for
great gain', 'Three Soma draughts for Indra', '0 Indra, come near'
' Forward now Brahmanaspati ', * Agni, the leader ', * Thou, O Soma, with
inspiration ', ' They swell the waters ', and ' No one the chariot of Sudas '
are the continuation 4, being the same as that of the third day ; on the ninth
day it is a symbol of the ninth day. ' Let Indra drink whose Soma, hail ! '
» RV. iv. 9 ; AfS. viii. 10. 8. 42. 1-8 ; x. 17. 7-9; v. 48. 11-18 ; vi. 61.
1 For the ninth day see KB. xxvi. 14-17. 14-16 ; A?S. viii. 11. 1 ; 99s. z. 11. 4, 5.
• RV. vii. 12 ; I9S. viii. 11. 1 ; ??S. x. 11. 1 « RV. viii. 6d 7-9 ; 2. 7-9 ; 58. 5, 6 ; i. 40. 6,
with variants throughout 6 ; iii. 20. 4 ; i. 91. 2 ; 64. 6 ; vii. 82. 10.
8 RV. vii. 90. 1, 6 ; 64. 1 ; 70. 1-8 ; 29. 1-8 ; See AB. v. 1.
245] The Chandomas — Ninth Day [ — v. 21
is the hymn 6 ; the call of Hail ! is the end ; the ninth day is the end ; on
the ninth day it is a symbol of the end. ' Let him say the Saman, spring-
ing forth as of a bird ' is the hymn 6 ; (containing) ' Let us sing that which
becometh heavenlike ' ; the heaven is the end ; the ninth day is the end ;
on the ninth day it is a symbol of the ninth day. ' Stand on the steeds
being yoked to the chariot ' is the hymn 7 ; standing is the end ; the ninth
day is the end ; on the ninth day it is a symbol of the ninth day. ' Those
of many a poet ' is the hymn 8, (containing) * The hymns him that standeth
on the chariot ' ; standing is the end ; the ninth day is the end ; on the
ninth day it is a symbol of the ninth day. That is in Trietubh ; with it
with its feet supported he maintains the pressing ; thereby it departs not
from its place. ' Sing ye forth to the glad one the song rich in food ' is the
hymn 9 ; as having the same endings on the ninth day it is a symbol of the
ninth day. It is in Jagati ; JagatI verses support the midday (pressing) of
this set of three days ; that metre is a support in which a Nivid is inserted ;
therefore he inserts a Nivid in the Jagati verses. Fairing hymns are recited,
in Tristubh and in Jagati ; cattle are a pairing ; the Chandomas are cattle ;
(verily they serve) to win cattle. Five hymns are recited ; the Pankti has
five Padas ; the sacrifice is fivefold ; cattle are fivefold ; the Chandomas are
cattle ; (verily they serve) to win cattle. ' Thee we invoke ' and ' Do thou
come to the worshipper ' are the Brhat as Prstha 10 on the ninth day. ' What
he hath won ' is the normal inserted verse.11 In ' Towards thee, O hero, we
utter praise ' he makes to follow the basis la of the Rathantara, for this day
is connected with the Rathantara in place. ' O Indra, threefold protection '
is the Pragatha of the Saman 13 ; as containing (the word) ' three ' on the
ninth day it is a symbol of the ninth day. ' This steed, god strengthened '
is the normal Tarksya M (hymn).
v. 21 (xxiv. 2). * In thee from of old the songs have gone together,
O Indra ' is the hymn 1 ; as containing (the word) ' gone ' on the ninth day it
is a symbol of the ninth day. ' When shall our prayers dwell in the chariot '
is the hymn * ; as containing (the word) ' dwell ' it is a symbol of the end ;
having gone to the end he dwells as it were; on the ninth day it is a
symbol of the ninth day. ' May the true one come hither, the generous, he
of the Soma lees ' is the hymn 3 ; as containing (the word) ' true ' on the
» RV. iii. 60 ; AflS. viii. 7. 28. « RV. x. 74. 6 ; see AB. iv. 29.
• RV. i. 178 ; A£S. viii. 7. 28 ; 9?S. x. 11. 6. " RV. vii. 82. 22 and 28 ; see AB. iv. 29.
7 RV. iii. 86 ; A$8. viii. 7. 28 ; 59S. x. 11. 6. 18 RV. vi. 46. 9 and 10 ; see AB. v. 1.
8 RV. vi. 21 ; A£S. viii. 7. 28. " RV. x. 178 ; A£S. vii. 1. 18.
9 RV. i. 101 ; A9S. viii. 7. 28 : it precedes * RV. vi. 84 ; A£S. viii. 7. 24. Cf. KB. xxvi.
RV. vi. 21 there ; ££8. x. 11. 6. 16, 17.
10 RV. vi. 46. 1, 2 ; viii. 61. 7, 8 ; see AB. iv. « RV. vi. 86 ; A$S. viii. 7. 24.
31. ' RV. iv. 16 ; A£S. viii. 7. 24 ; 5£S. x. 11. 17.
v. 21 — ] The Soma Sacrifice [246
ninth day it is a symbol of the ninth day. ' That highest power of thine
is on high ' is the hymn 4 ; the highest is the end ; the ninth day is the end ;
on the ninth day it is a symbol of the end. It is a Tris^ubh ; with it with
feet supported he maintains the pressing ; verily it departs not from its
place. * I am the first lord of wealth ' is the hymn 6 (containing the words)
' I win wealth of every man ' ; what is won is the end ; the ninth day is the
end ; on the ninth day it is a symbol of the ninth day. It is in Jagati ;
Jagati verses support the midday pressing of this set of three days ; that
metre is a support in which a Nivid is inserted ; therefore he inserts a
Nivid in the Jagati verses. Fairing hymns are recited, in Tristubh and in
Jagati ; cattle are a pairing ; the Chandomas are cattle; (verily they serve)
to win cattle. Two sets of five hymns are recited ; the Pankti has five
Fadas; the sacrifice is fivefold; cattle are fivefold; the Chandomas are
cattle ; (verily they serve) to win cattle. They are separate, five in one
set, five in the other ; they make up ten ; the Viraj is a set of ten ; the
Viraj is food ; cattle are food ; the Chandomas are cattle ; (verily they
serve) to win cattle. ' That of Savitr we choose ' and ' To-day for us, O god
Savitr ' are the strophe and antistrophe of the Vaicjvadeva 6 ; on the Bath-
antara day, the ninth day, it is a symbol of the ninth day. ' The evening
hath come ' is (the triplet) to Savitr 7 ; what has gone is the end ; the ninth
day is the end ; on the ninth day it is a symbol of the ninth day ; ' Forward
towards you mightily sky and earth ' is (the triplet) to sky and earth 8 ; as
containing (the word) ' pure ' in ' To the pure the praises ' on the ninth day
it is a symbol of the ninth day. ' Let Indra give for sap to us ' and ' Give
ye jewels ' are (the triplet) to the Rbhus * ; as containing (the word) ' three '
in ( Three sevens to the presser ' on the ninth day it is a symbol of the
ninth day. He recites (verses) of two Fadas10, 'Brown is one, active,
bounteous, youthful ' ; man has two feet, cattle four feet ; the Chandomas
are cattle ; (verily they serve) to win cattle ; in that he recites (verses) of
two Padas, verily thus he makes the sacrificer with two feet find support
in four-footed cattle. ' That are three over thirty ' is (the hymn) to the
All-gods11; as containing (the word) 'three' on the ninth day it is a
symbol of the ninth day. These are Gayatri verses ; this set of three days
has the Gayatri metre at the third pressing. ' V aigvanara, to our aid ' is the
beginning 18 of the Agnimaruta (containing) ' Let him come hither from
« BV. i. 108 ; A£S. viii. 7. 24 ; 99S. x. 11. 17. • RV. viii. 98. 84 ; i. 20. 7 and 8 ; A$S. viii.
6 RV. x. 48; AfS. viii. 7. 24 : it precedes 11. 8 ; 9?S. x. 11. 8.
RV. i. 108 here ; 5?S. x. 11. 7. " RV. viii. 29 ; A9S. viii. 7. 24 ; 9$S. x.
• RV. v. 82. 1-8 ; 4-6 ; see AB. iv. 80. 11. 8.
T See above AB. v. 18 ; AfS. viii. 11. 8. " RV. viii. 28 ; A£& viii. 11. 8 ; QQ3. x. 11 .8.
8 RV. iv. 66. 5-7 ; A?S. viii. 11. 8 ; 99S. x. » See A?S. viii. 11. 4; AV. vi. 86. 1 : TS. i.
11, 8. 6. 11. 1 and its parallels.
247] The Chandomas — Ninth Day [ — v. 22
afar ' ; from afar is the end ; the ninth day is the end ; on the ninth day
it is a symbol of the end. ' O Marute in whose dwelling ' is the hymn 13
to the Marats ; as containing (the word) ' dwell ' it is a symbol of the end ;
having gone to the end he dwells as it were; on the ninth day it is a
symbol of the ninth day. 'To Jatavedas let us pour the Soma' is the
normal (verse) to Jatavedas14. ( Forward to Agni, move your speech ' is
(the hymn) to Jatavedas ld ; as having the same endings in the ninth day
it is a symbol of the ninth day. ' May he convey us beyond our foes, may
he convey us beyond our foes ' he recites ; in the set of nine nights much
is done that is forbidden ; verily (this serves) for atonement. In that he
recites 16 ( May he convey us beyond our foes ; may he convey us beyond
our foes \ verily thus he releases them from all sin. These are Gayatri
verses ; this set of three days has the Gayatri metre at the third pressing.
The Tenth Day.
v. 22 (xxiv. 3). They 1 perform the Prsthya Sadaha. As is the mouth, so
is the Prsthya Sadaha ; as within the mouth are the tongue, palate, and teeth,
so are the Chandomas ; now that by which he makes speech distinct, by
which he discerns sweet and not sweet, is the tenth day. As the two
nostrils, so the Prsthya Sadaha, as that within the nostrils, so the Chan-
domas ; now that by which he discriminates scents is the tenth day. As is
the eye, so is the Prsthya Sadaha ; as the black within the eye, so the Chan-
domas ; now the pupil, by which he sees, is the tenth day. As is the ear,
so is the Prsthya Sadaha ; as what is within the ear, so the Chandomas ;
now that by which he hears is the tenth day. The tenth day is prosperity ;
they attain prosperity who perform the tenth day (rite). Wherefore the
tenth day is one on which corrections are not to be made (thinking) ' Let us
not speak ill 8 of prosperity ', for it is unwise to speak ill of a superior.
They creep thence, they purify themselves, they enter the hut of the wives ;
of those he who knows this libation should say ' Hold ye on to one another '.
He should offer with ' Here stay, stay ye here; here be support, here self
support ; O Agni ; vat ! Hail ! vat ! ' In that he says * Here stay ' he
» RV. i. 86 ; A£S. viii. 11. 4 ; 99S. z. 11. 9. ixi. 9-12 ; A£& viii. 12. 10-18. 2 for the
" RV. i. 99. 1 ; A$S. vii. 1. 14. rites here prescribed ; for the aviv&kya
15 RV. x. X87 ; A.9S. viii 11. 4. character see TS. yii. 3. 1. 1 ; B(S. zvi.
" In each Terse of RV. x. 187. 6 ; Ap£S. xxi. 9.
1 AB. ▼. 22-28 and KB. xxrii. deal with the * Haug, contra Sayana, translates ' we
tenth day following the nine (Chandomas shall not bespeak (the goddess of)
and Prsthya $*daha); for the day, cf. wealth.*
998. i." 18-21 ;'B98. am. 6-9; Ap9S.
v. 22— ] The Soma Sacrifice [248
makes them stay in this world ; in that he says ' Stay ye here ' he makes
of&pring stay in them. In that he says ' Here be support ; here self-support ',
verily thus he confers speech and offspring upon the sacrificers. The
Rathantara is ' 0 Agni, vat I ', the Brhat is ' Hail 1 vat '. The Brhat and
Rathantara are a pairing of the gods ; verily thus by a pairing of the gods
they win a pairing ; by a pairing of the gods they are propagated in pair-
ings; (therefore this serves) for propagation; he is propagated with offspring
and cattle who knows thus. They creep thence ; they purify themselves ;
they go to the Agnidh's altar ; of them he who knows this libation should
say ' Hold ye on to one another \ He should offer with 3
' Sending the sucking calf (to its mother).
Himself a sucking calf sucking his mother,
Increase of wealth, sap, and strength
May he support in us ; hail ! '
Increase of wealth, sap and strength he wins for himself and the sacrificers
when one knowing thus offers this libation.
v. 23 (xxiv. 4) They creep thence ; they go to the Sadas; the other priests
creep out severally according to their wont ; the Udg&trs creep together.
They chant to the verses of the serpent queen. The serpent queen is this
(earth), for this (earth) is the queen of what creeps ; this (earth) in the
beginning was bare ; she saw this spell l * The dappled bull hath come ' ;
this dappled colour, of various forms, entered her; whither she desired,
whatever there is here, plants, birds all forms (entered her). The dappled
colour enters him with various forms, whatever he desires who knows thus.
With mind he utters the prelude, with mind he sings, with mind he
responds; with voice he recites. Speech and mind are a pairing of the
gods, verily thus with a pairing of the gods they win a pairing,
by a pairing of the gods they are propagated in pairings; (verily it
serves) for propagation ; he is propagated with offspring and cattle who
knows thus. Then the Hotr recites 2 the Four Hotrs ; verily thus he accom-
panies in recitation the song. The Four Hotrs are the sacrificial, secret
name of the gods ; in that the Hotr recites the Four Hotrs, verily thus he
reveals the sacrificial, secret name of the gods ; that revealed reveals him.
He is revealed who knows thus. ' That Brahman, to whom, though learned,
fame does not come ', he used to say, ' having gone into the wild should
gather a bunch of Darbha grass, points upward, and, placing to his right
s Gf. VS. viii. 61. In both cases the A$S. 26. Gf. KB. xxvii. 4 ; £B. iv. 6. 9. 17.
viii. 18. 1 and 2 merely hasjutoottand * Of. below AB. v. 25. Vyacakf means *ex-
Narftyana says that this or the Sutra pound ' and the word has now a special
mode may be adopted. propriety in its doable force. See A(S.
1 RV. z. 189 ; A$S. viii. 18. 8-6 ; 9£S. x. 18. viii. 18. 6-9 ; 9£S. x. 18. 27 and 15.
249] The Tenth Day [—v. 25
a Brahman, recite the Four Hotrs ; the Four Hotrs are the sacrificial, secret
name of the gods ; if he were to recite the Four Hotrs, he thus reveals the
sacrificial, secret name of the gods ; that revealed reveals him ; he is revealed
who knows thus/
v. 24 (xxiv. 5) Then * they together lay hold of an Udumbara (branch)
with ' Sap and strength I lay hold of '. The Udumbara is strength and
proper food. In that the gods distributed sap and strength/ thence the
Udumbara came into being. Therefore thrice in a year it ripens. Thus
in that they lay hold together of the Udumbara (branch), verily thus they
lay hold together on sap and strength. They restrain their speech ; the
sacrifice is speech ; verily thus they restrain the sacrifice. They suppress
the day; the world of heaven is the day; verily thus they press down
the world of heaven. They should not utter speech by day ; if they were
to utter speech by day they would leave the day over to a rival. They
should not utter speech by night ; if they were to utter speech by night,
they would leave the night over to a rival ; let the sun be half set ; then
should they utter speech ; so much only of space do they leave over to a
rival. Or rather, when the sun is set, should they utter speech ; verily
thus they make the rival who detests them have the darkness as his portion.
Having gone round the Ahavaniya should they utter speech ; the Ahavaniya
is the sacrifice, the Ahavaniya the world of heaven ; verily thus by the
sacrifice as the world of heaven they go to the world of heaven. With
' What we have done here defective,
What we have done in excess,
To Prajapati the father
Let that go.9
they utter speech. Through Prajapati are offspring born ; Prajapati is the
support of what is defective and excessive ; them neither defect nor excess
harms. To Prajapati they transfer defect and excess who knowing thus
utter speech with this (verse). Therefore those who know thus should
utter speech with this (verse) 2.
v. 25 (xxiv. 6) ' O Adhvaryu ' he calls when about to speak out in the
Four Hotrs. This is the form of the Call. * Yes, O Hotr ; be it so, O Hotr'
is the response of the Adhvaryu at each pause in the ten sentences.1
' Their offering spoon was thought.
(Their) butter was intelligence.
(Their) altar was speech.
1 Cf. TS. vi. 6. 11. 6. Anup. iii. 12 ; L^S. iii. v. 25. * This is part of the Caturhot? ; see A£S.
1. 18. For this passage ef. KB. xxvi. 5. viii. 18. 10 ; 99S. z. 15. 5-7, where the
9 For the ritual see A$S. viii 18. 22-26 ; Mantra differs. Here it is corrupt,
998. z. 21. 6 Btq. ; B$S. xyi. 9.
32 [h.o-s. is]
v. 25 — ] The Soma Sacrifice [260
(Their) strew was learning.
(Their) Agni was insight.
(Their) Agnldh was knowledge.
(Their) oblation was breath.
(Their) Adhvaryu was the S&man.
(Their) Hotr was Vftcaspati.
(Their) Upavaktr was mind.
They drew this cup (with)
" 0 Vftcaspati, 0 worshipper, O name. Let us worship thy name. Do thou
worship, with our name go to the sky. That prosperity with which the gods
with Prajftpati as householder prepared, that prosperity shall we attain." '
Then he runs over the Bodies of Prajapati and the riddle.
' Eater of food and mistress of food ' : the eater of food is Agni ; the
mistress of food Aditya.
* The fair and the beautiful ' : the fair is Soma, the beautiful is cattle.
* The unresting and the fearless ' : the unresting is Vayu, for he never
rests ; the fearless is death, for all fear it.
' The unattained and the unattainable ' : the unattained is the earth ; the
unattainable is the sky.
( The unattackable and the irresistible ' : the unattackable is Agni ; the
irresistible is Aditya.
1 That which has no prius and no rival ' : that which has no prius is
mind ; that which has no rival is the year.
These are the twelve Bodies of Prajapati ; this is the whole of Prajapati,
thus the whole of Prajapati he obtains on the tenth day.
Then they say the riddle8.
' " Agni is the householder " some say : he is the householder of the world.
"Vayu is the householder " some say: he is the householder of the atmo-
sphere.
" He who gives heat yonder is the householder " some say : he is the lord, the
seasons are the house. The householders prosper, the sacrificers prosper, for
whom there is as householder one knowing the god as householder. The house-
holder smites away evil, the sacrificers smite away evil for whom there is as
householder one knowing the god who most effectively has smitten away evil."
0 Adhvaryu we have won V
• For the riddle here of. KB. xxvii. 5 ; A£S. xii. 4. 21 ; Eggeling, SBE. xxvi. 452,
viii. 18. 14 ; Q $8. z. 20 ; for the bodies 468 ; Ap£S. xxi. 12 takes the view of
of Prajftpati see KB. xxvii. 5 ; A^S. viii. PB. unfavourable to Prajftpati.
18. 18 ; 99S. x. 19 (in this case very s This is used as Yajya ; see A?S. viii. 18.
elaborate). Both seem called Brahmodya 15, 16.
in £B. iv. 6. 9. 20 ; cf. PB. iv. 9. 14 ; KQS.
261] The Agnikotra [ — v. 27
ADHYAYA V
The Agnihotra.
v. 26 (xxv. 1) ' Take1 out the Ahavanlya' he says on the afternoon; what-
ever good he does on the day, verily thus, by taking it out and bringing
forward, he places in security. * Take out the Ahavanlya ' he says on the
morning ; whatever he does well by night verily thus, by taking it out and
bringing it forward, he places in security. The Ahavanlya is the sacrifice,
the Ahavanlya the world of heaven ; verily thus in the sacrifice as the
world of heaven, he places the world of heaven who knows thus. He who
knows the Agnihotra as connected with the All-gods, of sixteen parts, and
finding support in cattle, prospers with the Agnihotra, as connected with the
All-gods, of sixteen parts, and finding support in cattle. When in the cow,
it is Rudra's 2 ; when allowed to drop, it is V&yu's ; when being milked, it is
the Afvin's ; when milked, it is Soma's ; when put on the fire, it is Varuna's ;
when swelling up, it is Ptisan's ; when pouring over, it is the Maruts' ; when
bubbling, it is the All-gods' ; when covered with a film, it is Mitra's ; when
removed, it is sky and earth's ; when it is ready (for the Hotr), it is
Savitr's ; when it is being taken (for the oblation), it is Visnu's ; when put
(on the altar), it is Brhaspati's ; the first libation is for Agni ; the next for
Prajapati ; the offering is Indra's. This is the Agnihotra, connected with
the All-gods, of sixteen parts, and finding support in cattle. With the
Agnihotra, as connected with the All-gods, of sixteen parts and finding
support in cattle he prospers who knows thus.
v. 27 (xxv. 2) (They ask) c If the1 Agnihotra cow, when united (with its
calf) and being milked sits down, what is the expiation then ? ' He should
address it with
1 That from fear of which thou dost sit down
Thence give us security ;
Guard all our cattle ;
Homage to Rudra, the bountiful.'
He should make her rise with 8
1 AB. v. 26-81 and KB. ii. deal with the v. 27. l Repeated with all down to paragraph
Agnihotra. Gf. A£S. iii. 11. iv in AB. vii. 8. See A£S. iii. 11. 1 ; JB.
2 Gf. ?B. xi 6. 8. 5 : samudantam is found in i. 68. 1 ; TB. iii. 7. 8. 1 ; <?B. xii. 4. 1. 9 ;
Af S. ii. 8. 8; TB. ii. 1. 7 and K£S. xxv. A$S. iii. 21 ; Ap£S. ix. 5. 1 s*q ; Atharva-
2. 8 have udanta and GB. iii. 12 samud- pr&yafcitta, ii. 4 and 6.
odMtarn. Weber (/nd. Stud. ix. 291) prefers * See Aflk iii. 11. 2 ; TB. i. 4. 8. 1 : M?S.
tifpandamdnam, an obvious vJ. ; see below iii. 2. 1.
AB. v. 27, n. 5.
v. 27 — ] The Agnihotra [252
' The goddess Aditi hath arisen,
She hath bestowed life upon theTlord of the sacrifice ;
Making good fortune for Indra,
For Mitra and for Varuna.'
Then should he place on her udder and her mouth a pot of water, and then
give her to a Brahman. That is the expiation in this case. ' If one's Agni-
hotra cow, when united and being milked, calls aloud, what is the expiation
then' (they ask). She calls aloud foreseeing hunger for the sacrifices8 ; he
should make her eat food, for expiation; food is expiation. (He says4)
* From eating the good pasture mayst thou be of good fortune \ That is
the expiation in this case. ' If one's Agnihotra cow when united and being
milked stumbles, what is the penance then ? ' (they ask). If she causes
any (milk) to spill, he should touch it and mutter 5
' That milk which to-day hath crept over the earth
That which hath crept oyer the plants, the waters
The milk in the house, the milk in the cow,
The milk in the calves, that milk be mine.'
He should offer with the remainder of the milk, if it be enough for an obla-
tion. But, if all be poured out, then he should summon another (cow) and
milk her and offer with it, but there must be an offering, even if only in faith.6
That is the expiation in this case. All becomes for him suited for the strew,
all is secured, who knowing thus offers the Agnihotra.
v. 28 (xxv. 8) The sacrificial post is yonder sun, the altar the earth, the
strew the plants, the kindling wood the trees, the sprinkling waters the
waters, the enclosing sticks the quarters. Whatever of his is lost, or dies,
or men drive away, all of that comes to him in yonder world who knows
thus to offer the Agnihotra, just as what is placed on the strew would
come. Both sets, gods and men, reciprocally he leads as fees and all this
whatever there is here. Men by the evening libation he leads as fees to the
gods and all this whatever there is is here ; they lie as it were relaxed and
at home, when taken as fees for the gods. The gods by the morning
libation he leads as fees to man and all this whatever there is here. They
• Sayana and Haug take this as ' to reveal apandeta which may be preferred ; Ap9S.
her hanger to the eacrificer ' but this ix. 5. 6 ; M$S. iii. 2. 1 ; JA08. xxxiiL
is forcing the sense of pratikhydya ; cf. 115, n. 728 ; of. £B. xii. 4.1. 6; JB. i. 58. 1.
Weber, Ind. Stud. ix. 291. Cf. Atharva- • The sense here, as given by S&yana, is that
prdyafcitta, ii. 4 which has samprakhy&ya. if all else fails he most offer faith only
• BY. i. 164. 40 ; AV. vii. 78. 11 ; A£S. iii. aham paddhdm juhomi, not as Hang that
11. 4 ; Ap£S. ix. 5. 4. he is to offer with faith in any ease.
• See AgS. iii. 11. 7 ; TB. i. 4. 8. 8 ; A£S. has
253]
The Agnihotra
[ — v, 29
\* i
leap up 1 recognizing this as it were (saying) < That shall I do ; there shall
I go \ The world which a man conquers by giving all this, that world he
conquers who knowing thus offers the Agnihotra. By the evening libation
for Agni he begins the A$vina (Qastra) ; speech utters the response 2 in
< Speech, speech '. By Agni, by the night, is the A?vina recited by him who
knowing thus offers the Agnihotra. For Aditya by the morning libation
he begins the Mahavrata ; breath utters the response in ' Food ; food ' ; by
Aditya, by the deity is the Mahavrata recited by him who knowing thus
offers the Agnihotra. Of this Agnihotra there are seven hundred and
twenty evening libations in the year; there are also seven hundred and
twenty morning libations in the year. So many are the bricks accompanied
by Yajus verses of the fire 3. By the year, by the fire fully does he sacri-
fice who knowing thus offers the Agnihotra.
v. 29 (xxv. 4) Vrsa^usma Vatavata Jatukarnya said ' We shall declare
this to the gods; the Agnihotra which used to be performed on both
days is now performed on alternate days only '. This also said a maiden
seized by a Gandharva ' We shall declare this to the fathers ; the Agnihotra
which used to be performed on both days is now performed on alternate
days only.1 ' The Agnihotra is offered on alternate days in that one offers
it on the evening after sunset and in the morning before sunrise. The
Agnihotra is offered on both days in that one offers it in the evening after
sunset and in the morning after sun rise. Therefore the offering should
be made after sun rise. He who offers before sunrise obtains the world of
the Gayatri in the twenty-fourth year ; in the twelfth he who offers after
sunrise. If he offers for two years before sunrise then he has really sacri-
ficed for one only ; he who sacrifices after sunrise with the year obtains the
year, he who knowing thus offers after sunrise. Therefore should one offer
after sunrise. He offers in the brilliance of day and night who offers in
the evening after sunset and in the morning after sunrise. By Agni as
brilliance the night is brilliant, by Aditya as brilliant the day is brilliant.
1 The sense is clearly that the gods also act as
fees ; hence Weber's view (Ind. Stud. ix.
290) 'vivaddnOb is wrong. Say ana offers
an alternative that the men are meant,
having obtained the fees in the shape of
divine favour.
1 The point is that the opening to Agni of
the Acvina is compared with the offering
to Agni at evening : the Pratigara is
according to S&yana v&cd tv& hotrd : see
Ap^JS. vi. 1. 2 ; and in the next case of
the offering to Aditya annam payo reto
'amosu dhdhi ; see Ap£S. vi. 11. 5 ; ££8.
iv. 18. 1.
3 Weber (Ind. Stud. ix. 291) refers them to
860 yqjufmatyah and 800 pariprit brioks in
yB. x. 4. 2, 2.
v. 29. 1 This is the reasonable sense and con-
struction ; cf. KB. ii. 9. The yad may be
* that', one Hi being only usual to cover
uvdca, or it may be the relative, in
which case there is a slight anacoluthon
but the first view is perhaps the best.
v. 29 — ] The Agnihotra [264
In the brilliance of day and night does he offer who knowing thus offers
after sunrise. Therefore should one offer after sunrise 2.
v. 30 (xxv. 5) Day and night are the wheels of the year ; verily thus with
them he goes through the year. If he offers before sunrise, that is as if
one were to go with (a chariot with) a single wheel. But if he offers after
sunrise, that is as if one were swiftly to perform a journey with (a chariot
with) wheels on both sides. As to this the sacrificial verse is recited :
1 This goeth yoked with Brhad and Rathantara,
All that hath been and is to be ;
With them should he go who is wise taking the fires,
By day should he offer one, by night another.9
The night is connected with the Rathantara, the day with the Brhat ; Agni
is the Rathantara, Aditya the Brhat. Those deities make him attain the
vault of the tawny one, the world of heaven, who knowing thus offers after
sunrise. Therefore should one offer after •sunrise. As to this, the sacrificial
verse is recited
* As one may go with a single horse
Having nothing else for harnessing,
So many men go,
Who offer the Agnihotra before sunrise.'
The deity^as it proceeds, all this whatever there is here follows upon it ;
of the deity all this whatever there is here is a follower ; this deity is that
which has followers. A follower he finds, a follower is his who knows
thus. He is the one guest, he lives among the offerers. This is why there
is in the world the following verse
' Let him heap blame on the blameless,
Or take away blame from the blameworthy,
The one guest at evening he turns away,
The thief who stole away the lotus fibres.' 1
* Weber (Ind. Stud. ix. 292) points oat that 4546 and 4547-4600) and in the Jataka
in the Avesta there is expressed a prefer- no. 488, and in which the Rsis in order
ence for the period from the first appear- to release themselves of the accusation of
ance of light to the sunrise as the proper being guilty of the theft of lotus fibres
time of sacrifice, while the time of the swore frightful oaths, one of which is
sunrise is the daevayapia. here recorded, but which has no parallel
1 Yo for so is an obvious correction suggested in the Mahdbh&rata or the Jdtaka. See
first by Weber and later by Oeldner. Charpentier, ZDMG. lxiv. 65 seq. ; lxvi.
The stanza was partly intelligible to 44 s*q. ; Oeldner, lxv. 806, 807 (who
Sayana, as he makes it said as an oath overlooks Weber's suggestion of yo) ;
by one accused of stealing lotus fibres. Oldenberg, GGN. 1911, p. 464, n. 2 who
The verse is clearly cited from a story suggests runaddhu as a possibility, a very
of which we have divergent versions in plausible conjecture,
the Mahdbhdrata (2 accounts ; xiii. 4896-
255]
The Agnihotra
[— V. 31
He is the one guest, he dwells among offerers ; this deity he turns away who
being fit for the Agnihotra does not offer the Agnihotra. This deity being
turned away turns him away from this world and from yonder, both of
them, who being fit for the Agnihotra does not offer the Agnihotra. There-
fore he who is fit for the Agnihotra should offer it. Therefore they say
( A guest at evening should not be turned away ', knowing this Nagarin
Janapruteya said as to Aikadafaksi 8 Manutantavya ' In his offspring will we
know him if he offer with knowledge or without knowledge \ Of Aikadafa-
ksi the offspring became as kingly person ; as a kingly person his offspring
becomes, who knowing thus offers after sunrise. Therefore after sunrise
should offering be made.
v. 31 (xxv. 6) Aditya on rising unites his rays with the Ahavaniya ; if
one offers before sunrise, that is as if one were to offer the breast to a
child unborn or to a calf unborn. But, if he offers after sunrise, that is as
if one were to offer the breast to a child born or a calf born.1 Through his
being united in both worlds proper food is offered both from this world and
from yonder to him. If he offers before sunrise, that is as if one were to offer
to a man or an elephant, without hand stretched out *, if he offers after
sunrise it is as if one were to offer to a man or an elephant, with hand
stretched forth. He 3 having taken him with his hand and dragged him
upwards places him in the world of heaven, who knowing thus offers after
sunrise. Therefore one should offer after sunrise. Aditya as he rises leads
forward all creatures ; therefore they call him breath. In breath does he
sacrifice who knowing thus sacrifices after sunrise ; therefore one should
sacrifice after sunrise. Speaking truth he offers in truth who offers in the
evening after sunset and in the morning after sunrise. With bhHhy bhuvah,
war, om ; Agni is light, light is Agni ' he offers in the evening ; with • bhuh,
bhuvah, war, om ; Surya is light, light is Surya ' in the [morning. By him
speaking truth in truth is the offering made, who knowing thus offers after
sunrise ; therefore should one offer after sunrise. As to this a sacrificial
verse is sung :
Aikddafdkfim should probably be read as
suggested by tasya below where Aik&da-
fflfcp as a locative is very difficult.
Cf. $B. ii. 2. 1. 1.
So Sayana and Haug : but of course prayate
and aprayate may equally well be datives,
and the sense be ' put into the hand of
a man who is not coming*, as Weber
(Ind. Stud. iz. 298), prefers as in KB. ii. 9.
Sayana consistently here and in the clause
above tarn amnai pralidhiyam&nam takes
the worshipper and the sun as the two
persons though he renders the passive
erroneously as an active. This seems
correct, as the only real alternative is
to assume that the sun and the sacrifice
are meant which is very difficult in the
second passage, as icon must correspond
with ya since ma clearly is the sun.
v. 31 — ] The Soma Sacrifice [266
' Every morning they tell falsehood
Who offer the Agnihotra before sunrise,
Declaring what is to be declared by day on what is not day,
" Surya is the light " ; there is not then light for them.8 *
Errors in the Sacrifice.
v. 32 (xxv. 7) Prajapati1 desired ' May I be propagated ; may I be multi-
plied \ He practised fervour1; having practised fervour he created these
worlds ; the earth, the atmosphere, the sky. He brooded over these worlds ;
from these worlds when brooded over these luminaries were born ; Agni was
born from the earth, Vayu from the atmosphere, Aditya from the sky. He
brooded over these luminaries. From these brooded over the three Vedas
were born ; the Rgveda was born from Agni, the Yajurveda from Vayu, the
Samaveda from Aditya. He brooded over these Vedas ; from these (Vedas)
when brooded over three pure (sounds) were born ; bhuh from the Rgveda
was born, bhuvah from the Yajurveda, svar from the S&maveda. He
brooded over these pure ones ; from them when brooded over the three
sounds were born ; the letter a, the letter u, and the letter m. Them he
brought together ; that made (the word) om. Therefore with om does he
say the Pranava. Om is the world of heaven ; om is he that yonder gives
heat. Prajapati extended the sacrifice; he took it; he sacrificed with it
He performed the Hotr's office with the Be alone, the Adhvaryu's with the
Yajus, the Udgatr's with the Saman. He performed the Brahman's office
with the pure (part) of the threefold knowledge. Prajapati handed over the
sacrifice to the gods ; the gods extended the sacrifice ; they took it, they
sacrificed with it. They performed the Hotr's office with the Be alone, the
Adhvaryu's with the Yajus, the Udgatr's with the Saman. They performed
the Brahman's office with the pure (part) of the threefold knowledge.
The gods said to Prajapati 'If there be trouble in our sacrifice from
the Re, or from the Yajus, or from the Saman, or an unknown (trouble) or
a complete failure, what is the expiation ? ' To the gods said Prajapati
c If there is trouble in your sacrifice from the Be, do ye offer on the
Oarhapatya, with 'bhuh' ; if from the Yajus, with ' bhuvah ' on the Agnidh's
altar, or on the Anvaharyapacana at oblation sacrifices 2 ; if from the Saman,
with ' sva/r ' on the Ahavaniya ; if (the trouble) is unknown or a complete
8 The last words really give a farther asser- CU. hr. 17 ; $B.i.6.6-8; JB. i. 867, 868 ;
tion of what is already said in adivd, JUB.iii.l6.4-17.10;Oertel,JAOS.xviii.
which is based, of course, on divd ; aftryo 88, 84 ; Traru. Conn. Acad. xv. 166 eg.
jyoHA is clearly a citation without Hi. 2 ^ opposed to the Soma sacrifice where alone
1 KB. xztL 8-6 has a Prayaocitta section, but there is an Agnidh's altar.
only remotely similar. Cf. £B. zi. 6. 8 ;
257] Errors in the Sacrifice [ — v. 34
failure, running through all 'bhuh, bhuvah, war\ do ye offer on the
Ahavaniya only \ These exclamations are the internal fastenings of the
Vedas ; just as one may unite one thing with another 3, or joint with
joint, or with a cord unite an object of leather or something which has
come apart, so with these he unites whatever in the sacrifice has come apart.
These exclamations are an expiation for all ; therefore this expiation only
should be performed in the sacrifice.
v. 33 (xxv. 8). Important sages say ' Since the Hotr's office is performed
with the Re, the Adhvaryu's with the Tajus, the Udgatr's with the
Saman, the threefold knowledge is taken up ; how then is the Brahman's
office performed ? ' * With the threefold knowledge \ he should say. He
that blows here is the sacrifice ; two paths it has, speech and mind, for
by speech and by mind the sacrifice proceeds. Speeches this (earth), mind
yonder (world) ; by speech as the threefold knowledge they make ready one
side, by mind the Brahman makes (another) ready.1 Now some Brahman
priests, when the morning litany is begun, having muttered the Stoma-
bhagas 2, wait talking. As to this 3 a Brahman said, seeing the Brahman
talking when the morning litany was begun, * They have omitted half of
this sacrifice \ Just as a man with one foot when going, or a chariot
with a wheel on one side when moving, fails, so the sacrifice fails and
through the failure of the sacrifice the sacrificer fails. Therefore the
Brahman priest, when the morning litany is begun, should remain silent
until the offering of the Upan^u and Antaryama (cups) ; when the Pava-
manas have been begun, until the conclusion ; again, in the case of Stotras
accompanied with Qastras, he should be silent until their vasat call. Just
as a man with both feet when going, or a chariot with wheels on both sides
when moving, does not come to any harm, so the sacrifice does not come
to harm, and through the sacrifice being unharmed, the sacrificer is not
harmed.
v. 84 (xxv. 9). They say 'Seeing that the fees are brought for the
Adhvaryu (by the sacrificer thinking) ' He has drawn the cups for me, he has
acted for me, he has offered the libations for me ', for the Udgatr (thinking)
c He has sung for me', for the Hotr (thinking) 4He hassaid the invitatory verses
for me, he has recited (the litanies) for me, he has said the offering verses for
me ', what has the Brahman priest done for the fees brought for him ; or is
it that without action he is to receive them ? ' The Brahman is the physician
3 Say ana justifies the rendering by a reference a For these cf. PB. i. 8, 9 ; TS. iii. 5. 2; iv.
to CTJ. iv. 17. 7, where cases of other 4. 1 ; v. 8. 6 ; KS. rvii. 7 ; xxxvii. 7 ;
things are given. MS. ii. 8. F; VS. xv. 6.
1 CU. iv. 17. 1. 3 See GB. iii. 2, 8.
33 [ho..s. ia]
v.3<
The Soma Sacrifice
[258
of the sacrifice ; he receives for making medicine for the sacrifice. More-
over in that (the Brahman) performs his function as Brahman with the
greatest amount of holy power, with the sap of the metres, therefore is he
the Brahman ; in the beginning the Brahman was a sharer of half with
the other priests ; a half (of the holy power) was the Brahman's, a half the
other priests. Therefore if there is trouble in the sacrifice from the Re
the Brahman should offer on the Garhapatya with ' bhuh * ; if from the
Yajus, on the Agnidh's altar, or on the Anv&haryapacana at oblation
offerings with ' bhuvah ' ; if from the Saman with 'svar' on the Ahavaniya ;
if (the trouble) is unknown or a complete failure, he should run over all
' bhuh, bhuvah, svar ' and offer on the Ahavaniya only. The Prastotr when
the Stotra is being begun, says ' O Brahman,1 shall we chant, O Pra$astr? \
At the morning pressing the Brahman should say ' bhuh ! with Indra do ye
chant ' ; ' bhuvah ' he should say at the midday pressing * With Indra do
ye chant ' ; ' war ' he should say at the third pressing, ' With Indra do ye
chant '. ' bhuh, bhuvah, svar ' he should say at an Uktha or Atiratra, ' With
Indra do ye chant \ In that he says ' With Indra do ye chant ', and the
sacrifice is connected with Indra, and the god of the sacrifice is Indra,
verily thus he makes the chanting possessed of Indra, verily to them he
says in effect ' Let it go not from Indra ; with Indra do ye chant \
» For this cf. I9S. v. 2. 11-16 ; 9?S. vi. &
6, 6. For the Brahman's activity see
KB. vi. 12. See also M£S. iii. 1. 11 seq. ;
Ap£8. iz. 16. 4,5. The absence of refer-
ence to the AY. is strongly in favour of
the priority of the AB. ; cf. Bloomfield,
Atharraveda, p. 4.
PAfiCIKA VI
The Soma Sacrifice (continued).
The Recitations of the Hotrakas.
ADHYAYA I
The Offices of the Subrahnanyd and Gravastut.
vi. 1 (xxvi. 1). The * gods performed a Sattra at Sarvacaru ;2 they could
not smite away evil. To them said Arbuda Kadraveya, the serpent seer,
the maker of spells, ' One Hotr's office has not been performed by you,
that will I perform for you ; then will you smite away evil. They said
' Be it so'. At each midday he crept out for them ; he praised the pressing
stones; therefore at each midday they praise the pressing stones in
imitation of him. The way by which he crept out is now called the
creeping out of Arbuda. Them the king made drunk ; they said ' It is
a poisonous snake that looks at our king ; come, with a turban let us bind
his eyes \ * Be it so ' (they said) ; with a turban they bound 3 his eyes ;
therefore winding round a turban they praise the pressing stones in
imitation of him. The king still made them drunk ; they said ' With his
own spell he praises the pressing stones; come, let us mingle the spell
with other verses/ ' Be it so ' (they said) ; with other verses they mingled
his spell ; then he did not make them drunk. In that they mingle his
spell with other verses, verily (it serves) for expiation. They smote away
evil ; in accordance with their smiting away the serpents smote away evil ;
having smitten away evil they lay aside their old worn out skin and go on
with a new one. He smites away evil who knows thus.
vi. 2 (xxvi. 2). They say ' With how many verses * should he praise ? '
1 For the activity of the Gr&vastut see KB. 831, 882; Cf. L6vi, La doctrine du sacrifice,
xxix. 1 ; his part is described in full in pp. 142, 148.
A£S. v. 12 ; 99S. vii. 16. His special ' A place according to S&yana : Aufrecht
Arbuda hymn is RV. z. 94 with x. 76 supplies yajfte ; a man, BR.
and x. 176 before the last Terse ; these * Apinahyus is a wholly anomalous and in*
are preceded by RV. i. 24. 8 ; v. 81. 1 ; correct form ; probably merely a blunder,
viii. 81. 1; 1. 1; Eggeling, SBE. xxvi. vi. 2. * I.e. of the P&vamani verses which
he is to use.
vi. 2 — ] The (pastras of the Hotrakas [260
' With a hundred ' they say ; man has a hundred (years of) life, a hundred
strengths, a hundred powers ; verily thus he places him in life, in strength,
in power. ' Or with thirty-three ' they say ; ' he smote away the evils of
thirty-three gods ; thirty-three were the gods for him/ With an unlimited
number should he praise; Prajapati is unlimited. The Hotr function of
the Gravastut is Prajapati's ; in it all desires are won. In that he praises
with an unlimited number, (it serves) to win all desires. All desires he
wins who knows thus. Therefore should he praise with an unlimited
number only. They say 'How is he to praise?' 'By syllables?' 'By
sets of four syllables ? ' 'By Padas ? ' 'By half-verses ? ' 'By verses ? '
By verses does not fit, nor again does by Padas fit ; as to by syllables or
sets of four syllables, the metres would be broken up so, many syllables
would so be omitted. By half verses only should he praise, for support.
Man has two supports, cattle four feet ; verily thus he makes the sacrificer
with two supports find support in four-footed cattle. Therefore should
he praise by half verses only. They say ' Since it is at the midday only
that he praises the pressing stones, how is the praising at the other press-
ings performed by him ? ' In that he praises with Gayatri verses, and the
morning pressing is in Gayatri, thereby (is the praise accomplished) at
the morning pressing ; in that he praises with Jagati verses, and the third
pressing is in Jagati, thereby at the third pressing. So by him who
knows thus, although he praises the pressing stones only at the midday, is
praising accomplished in all the pressings. They say ' Seeing that the
Adhvaryu directs the other priests, then why does he undertake this with-
out a direction ? ' The office of the Gravastut is mind ; mind requires no
direction ; therefore he undertakes this without a direction.
vi. 3 (xxvi. 1). The Subrahmanya l is speech ; its calf is Soma the king ;
when Soma the king has been bought, they summon the Subrahmanya,
just as one summons a cow ; with this as calf it milks all desires for the
sacrificer. All desires speech milks for him who knows thus. They say
' Why has the Subrahmanya its name? ' ' It is speech ', he should reply ;
' speech is the holy power and the good holy power («w-6raAma).' They
say ' Why then do they call him that is male female as it were ? ' ' Because
the Subrahmanya is speech ' he should reply, ' for that reason.' They say
'Seeing that the other priests perform their priestly functions within
the altar, and the Subrahmanya without the altar, how is his function
performed within the altar ? ' ' From the altar they throw up the rubbish
heap ; in that standing on the heap he calls ', he should reply, ' for that
1 For the Subrahmanya formula see £B. iii. Caland and Henry, VAgnistoma, pp. 65
8. 4. 17 seq. ; TA. i. 12. 8, 4 ; L$S. i. 8 ; aeq.; Oertel, JAOS. xviii. 84.'
261] The Subrahmanya and the Ghr&vastut [ — vi.4
reason.' They say ' Then why does he stand on the heap when calling
the Subrahmanya ? ' The seers performed a sacrificial session ; to the
tallest8 of them they said cDo thou call the Subrahmanya; from nearest
wilt thou summon the gods/ Verily thus they make him the tallest;
moreover thus he delights the whole of the altar. They say * Why do they
drive up a bull as the fee for him ? ' ( The bull is male, the Subrahmanya
female ; that is a pair ; for the propagation of this pair ' (he should reply).
Inaudibly 3 the Agnidh utters the offering verse for the cup for (Tvastr)
with the wives ; the cup for (Tvastr) with the wives is seed ; seed is poured
inaudibly as it were. He does not say the second vasat (thinking) ' The
second vasat call is a completion; let me not bring seed to completion/
The incomplete state of seed is perfect; therefore he does not say the
second vasat Seated on the lap of the Nestr he partakes; the Nestr
represents the wife ; 4 Agni places seed in the wives for propagation ; verily
thus by Agni he places seed in the wives for propagation. He is propa-
gated with offspring and cattle who knows thus. After the fees the
Subrahmanya is completed ; the Subrahmanya is speech ; the fee is food ;
verily thus in proper food and speech at the end they establish the
sacrifice.
ADHYAYA II
The Qccstras of the other Hotrakas at Sattras and Ahinas.
vi. 4 (xxvii. 1). The1 gods performed a sacrifice : as they were performing
it the Asuras came up to them (saying) 'We will make a confusion of
their sacrifice.' From the south they approached them, where they
thought was the thinnest part of the sacrifice. The gods perceiving this
put Mitra and Varuna around on the south; by means of Mitra and
Varuna on the south at the morning pressing they smote away the Asuras
and the Raksases. Verily thus also the sacrificers by means of Mitra
and Varuna on the south at the morning pressing smite away the Asuras
and the Raksases. Therefore the Maitravaruna recites (the litany) to
Mitra and Varuna at the morning pressing, for by means of Mitra and
Varuna the gods smote away the Asuras and the Raksases on the south
at the morning pressing. Smitten off at the south the Asuras entered
* « Eldest' Sayana and Haug, but * tallest' 4 For this Sayana cites TS. vi. 5. 8. 6. Cf.
above gives a reply to the question of the also $B. iv. 4. 2. 17 ; Q9S. viii. 5. 8, 4.
use of the Utkara. 1 This chapter merely gives explanations of
8 For the omission of the anuvasatkdra see the origin of the several (JJastras of the
A$S. v. 5. 21. three Hotrakas.
vi. 4 — ] The (pastras of the Hotrdkcbs [262
the sacrifice in the middle. The gods perceiving this placed Indra in the
middle; they with Indra in the middle smote away the Asuras and
Raksases at the morning pressing. Verily thus also the sacrificers with
Indra in the middle smite away the Asuras and the Raksases at the
morning pressing. Therefore the Brahmanacchansin at the morning
pressing recites (a litany) to Indra, for with Indra in the middle the gods
at the morning pressing smote away the Asuras and the Raksases. The
Asuras, smitten off in the middle, entered the sacrifice from the north.
The gods, perceiving this, put Indra and Agni around on the north ; with
Indra and Agni on the north at the morning pressing they smote away
the Asuras and the Raksases. Verily thus also the sacrificers with Indra
and Agni on the north at the morning pressing smite away the Asuras
and the Raksases. Therefore the Achavaka at the morning pressing
recites (a litany) to Indra and Agni, for with Indra and Agni on the
north at the morning pressing the gods smote away the Asuras and
the Raksases. The Asuras smitten off on the north ran round to the
front in battle array. The gods perceiving this placed Agni around in
front at the morning pressing; with Agni in front at the morning
pressing they smote away the Asuras and the Raksases. Verily thus
also the sacrificers with Agni in front at the morning pressing smite
away the Asuras and the Raksases. Therefore the morning pressing is
connected with Agni. He smites away evil who knows thus. The Asuras,
smitten off in front, having gone round to the back entered. The gods,
perceiving this, put the All-gods, as their self, around behind at the third
pressing; they with the All-gods, as themselves, behind at the third
pressing smote away the Asuras and the Raksases. Verily thus also the
sacrificers with the All-gods, as themselves, behind at the third pressing
smite away the Asuras and the Raksases. Therefore the third pressing
is connected with the All-gods. He smites away evil who knows thus.
So the gods smote away the Asuras from the whole of the sacrifice. Then
the gods prospered, the Asuras were defeated. He prospers himself,
the evil rival who hates him is defeated, who knows thus. The gods with
the sacrifice so ordered smote away the Asuras, the evil, and conquered
the world of heaven. He smites away the evil rival who hates him and
conquers the world of heaven who knows thus and who knowing thus
orders the pressings.
vi. 5 (xxvii. 2). They make the strophe the antistrophe of the strophe l
1 The point is that the ^astras of the Hotrakas not be done at the other pressings beoause
are made up at the morning pressing of the Stotras there (Prstha and Uktha) do
the Stotriya (taken from the correspond- not from day to day remain in the same
ing three Ajya S&mans) and as Anurupa ritual form. The idea occurs in AB. vi.
the Stotriya of the next day. This can- 17. See A£S. vii. 2. 2 $eq. Cf. GB. vii. 11.
263] The Qastras of the Hotrakas [ — vi. 7
at the morning pressing; verily thus they make one day the counterpart
of the other; verily thus by the preceding day they lay hold of the
subsequent day. But this is not the case at the midday (pressing) ; the
Prsthas are prosperity ; they have not the position 2 for the purpose of
making the strophe the antistrophe of the strophe. By reason of the
same distinction they do not at the third pressing make the strophe the
antistrophe of the strophe.
vi. 6 (xxvii. 3). Next as to the commencing verses.1 ' With true guidance
for us, let Yaruna ' is that of the Maitravaruna 2 (containing) * Let Mitra
lead us knowing ' ; the Maitravaruna is the leader of the Hotrakas ; therefore
this (verse) contains the word ' leader \ ' Indra for you on all sides ' is
that of the Brahmanacchansin,3 (containing) ' We invoke for men ' ; verily
with this (verse) day by day they invoke Indra. When they invoke in com-
petition no other appropriates Indra, where a Brahmanacchansin knowing
thus day by day recites this (verse). * What time, when the Soma was
pressed, men ' is that of the Achavaka ; 4 ' invoked Indra and Agni ' (it
continues) ; verily with this (verse) day by day they invoke Indra and
Agni. When they invoke in competition no other appropriates Indra
and Agni, where an Achavaka knowing thus recites this (verse) day by
day. They are ships which carry over to the world of heaven ; verily with
these (verses) they cross to the world of heaven.
vi. 7 (xxvii. 4). Next as to the concluding verses. * May we be thine,
0 god Varuna' is that of the Maitravaruna;1 'Sap and light may we
obtain ' (it ends) ; ' sap ' is this world ; * light ' is yonder world ; verily with
this (verse) they lay hold of both worlds. ' He hath traversed the atmo-
sphere ' is that of the Brahmanacchansin,2 a triplet, containing the word
1 apart ' ; verily with these he puts apart the world of heaven for them.
' In the joy of the Soma the worlds, when Indra broke Vala ' (he says) ;
the consecrated ones are eager to win ; therefore this (verse) contains the
word c hole ' (vala).
1 He drove out the cows for the Angirases,
Revealing them that were in secret,
Headlong he hurled Vala ; '
verily with this (verse) he wins booty. 'By Indra the spaces of the
8 Aufrecht with Sayana and Haug and the * I. e. after the Stotriyas and Anurupas of
Anand. ed. read tatathdndni : Weber AB. vi. 5 in sacrifices of a series of days.
(Ind. Stud. ix. 295) suggests the alteration * RV. i. 90. 1 ; A£S. vii. 2. 10 ; ££8. zii. 2. 14.
tastMndni, quoting the precise parallel ' RV. i. 7. 10 ; A£S. vii. 2. 10.
with yad in £B. xii. 5. 1. 1-8, but this is * RV. vii. 94. 10 ; A£S. vii. 2. 10. Cf. ?9S.
no doubt wrong : cf. Eggeling, SBE. zii. 2. 19.
xxvi. 242, n. 1 ; KB. xxvi. 8 : etatsth&ne vi. 7. l RV. vii. 66. 9.
. . . fasydya. ' RV. viii. 14. 7-9.
vi. 7 — ]
The Qa&tras of the Hotrakas
[264
sky ' (he says) ; the spaces of the sky are the world of heaven ; by
Indra (they)
' Are made firm and established
The firm are not to be moved away ' ;
verily with this (verse) day by day they continue to find support in
the world of heaven. CI seek of those with Sarasvati' is that of the
Achavaka;3 Sarasvati is speech; verily thus he says 'of those with
speech ' ; ' Of Indra and Agni the aid ' (he says) ; speech is the dear abode
of Indra and Agni ; verily thus he unites these two with their dear abode.
With a dear abode does he prosper who knows thus.
vi. 8 (xxvii. 5). There are two kinds of concluding verses of the Hotrakas,
at the morning and at the midday, those of the Ahina and those of the
one day rites. The Maitravaruna concludes with those of the one day
rite only ; l thereby he departs not from the world. With those of the
Ahina the Achavaka,2 to obtain the world of heaven. Both are used by
the Brahmanacchansin ; 3 thereby grasping both he goes to this and to
yonder world; moreover he goes grasping both, the Maitravaruna and
the Achavaka, the Ahina and the one day rite, the year and the Agnistoma.
Now at the third pressing the concluding verses of the Hotrakas are those
of the one day rite only ; 4 the one day (rite) is a support ; verily thus
at the end they establish the sacrifice on a support. Without taking
a breath he should say the offering verse at the morning pressing ; save
for one or two (verses) he should not recite beyond the Stoma,6 (thinking)
1 That is as if one were to give quickly to one neighing and thirsting ;
moreover I shall swiftly give proper food and Soma drinking to the gods/
Swiftly he finds support in the world. (He uses) an unlimited number
at the two latter pressings ; the world of heaven is unlimited ; (verily it
serves) to obtain the world of heaven. At pleasure the Hotr may recite
whatever the Hotrakas may recite on the previous day ; or the Hotrakas
• RV. viii. 88. 10.
1 I. e. at the two Savanna of morning and
midday he uses the same concluding
verse (the plural being prayogdbahutod-
pdcsam) they are RV. vii. 66. 9 and iv. 16.
21 (cf. AB. vi. 28). See A$S. v. 10. 28 ;
16. 1 ; vi. 18. 5.
» RV. viii. 88. 10 and vii. 94. 9 ; RV. ii. 11.
21 (AB. vi. 28) and iii. 80. 22 are those
for the Ahina and Ekaha respectively.
8 This means that at the morning pressing he
used different verses in the Ekaha and
Ahina (RV. viii. 98. 8 ; 14. 9), but at the
midday pressing the same (RV. vii. 28. 6).
« Viz. RV. vii. 84. 1 ; x. 48. 1 ; vi. 69. 1 ; see
A£S. viii. 2. 16 ; 8. 84 ; 4. 8.
1 The sense as taken by Sayana and Haug
seems that meant ; cf. AB. vi. 28. 10 for
the same use : Weber (Ind. Stud. ix. 296)
objects on grammatical grounds to the
wording and prefers the normal 'He
should use one or two verses, but not
over recite the Stoma ' ; but this is really
not consistent with the context in vi. 28
and A£S. yii. 18. 2 expressly says that
there is atifansana in one or two verses.
/
265] The Recitations of the Hotrakas [ — vi. 9
what the Hotr may recite; the Hotr is the breath, the Hotrakas the
limbs ; in common does this breath go through the limbs. Therefore at
pleasure the Hotr may recite what the Hotrakas recite on the previous
day, or the Hotrakas what the Hotr (recites). The Hotr keeps concluding
with the ends of the hymns. Moreover the concluding verses of the
Hotrakas are the same at the third pressing ; the Hotr is the body, the
Hotrakas the limbs; the ends of the limbs are the same; therefore the
concluding verses of the Hotrakas at the third pressing are the same.
ADHYAYA III
The Qastras and other Recitations of the Hotrakas.
vi.9(xxviii. 1). 'Let1 the bays carrythee hither' he recites at the morning
pressing for the (goblets) being filled, (verses) containing (the words)
' strong ', ' drink ', • pressed ', and ' be drunk ' and so perfect in form. They
are (verses) to Indra which he recites; the sacrifice is connected with Indra.
They are Gayatris which he recites ; the morning pressing is connected
with the Gayatri. Nine small 2 (verses) he recites at the morning pressing ;
in what is small is seed poured ; ten at the midday he recites ; seed poured
in the small having attained the middle part of the woman becomes most
firm ; nine small (verses) he recites at the third pressing : from what is
small are offspring born. In that he repeats the whole of the hymns, verily
thus he propagates the sacrificer as an embryo from the sacrifice as the womb
of the gods. Some recite seven verses each, seven at the morning pressing,
seven at the midday (pressing), seven at the third pressing ; saying ' The
offering verses should be as many as the invitatory verses ; 3 seven eastward
say the offering verses, seven say the vasat call ; these are the invitatory
verses of those \ That he should not do so ; they injure the seed of the
sacrifice and morever the sacrificer himself, for the hymn is the sacrificer.
By nine (verses) the Maitravaruna carries him from this world to the
world of the atmosphere, by ten from the world of the atmosphere to yonder
world, for the world of the atmosphere is the longest,4 with nine from
1 This chapter, in part, like KB. xxviii. 2 and nine is small ; or defective.
8 deals with the Maitr&varuna's recita- * I. e. at the Prasthita offering ; see A£S. v.
tions at the three pressings, which are 5. 15-18 ; 9?S. vil. 4. 2-10 ; Oaland and
RV. i. 16 (A9S. v. 5. 14), vii. 21, and iv. Henry, L'Agniftwna, pp. 209, 211, 212.
86 complete in each case as against the 4 Sayana treats this as if it were antariksalok&d
alternative of sets of seven verses. dhi : the world meant is in his view the
1 The argument is that as ten is the norm, nOkaprftha.
34 [m.oa m]
vi. 9 — ] The Qastras of the Hotrakas [266
yonder world to the world of heaven. They cannot bear the sacrificer to the
world of heaven who recite sets of seven. Therefore as wholes should he
recite the hymns.
vi. 10 (xxviii. 2). Further he says ' Seeing that the sacrifice is for Indra,
then why do two only at the morning pressing use as offering verses for the
Prasthita (libations) verses manifestly addressed to Indra, namely the Hotr
and the Brahmanacchansin : ( This Soma drink for thee ' is the offering
verse of the Hotr,1 ' O Indra, thee as a bull we ' is that of the Brahmana-
cchansin.2 The others use (verses) to various deities ; how are their verses
connected with Indra ? ' The Maitravaruna 3 uses as offering verse ' Mitra
we hail ' ; c Varuna for the Soma drinking ' (he says) ; whatever Pada con-
tains (the word) 'drink ' is a symbol of Indra; thereby he delights Indra.
The Potr4 uses as offering verse ' O Maruts, in whose dwelling' ; c He is
best protected of men ' (he says) ; the protector is Indra ; this is a symbol
of Indra ; thereby he delights Indra. ' O Agni, bring hither the wives ' the
Nestr* uses as offering verse; 'Tvastr to the Soma drinking' (he says) ;
Tvastr is Indra ; this is a symbol of Indra ; thereby he delights Indra. ' To
him whose food is the ox, whose food the cow ' the Agnidh6 uses as offering
verse ; ' Soma-backed, the creator ' (he says) ; the creator is Indra ; this
is a symbol of Indra ; thereby he delights Indra.
' Gome hither with those that move at dawn,
The gods, ye that have excellent wealth,
Indra and Agni, to the Soma drinking ' ;
is the offering verse of the Achavaka,7 being in itself perfect. So are these
verses to Indra ; in that they are addressed to various deities, thereby he
delights the other deities. In that they are in Gayatri, thereby they are
connected with Agni ; these three with them he obtains.
vi. 11 (xxviii. 3). ' There1 hath been pressed the divine Soma juice mingled
with milk ' he recites at the midday for (the goblets) being filled, (verses)
containing (the words) * strong ', ' drink ', ' pressed ', and ' be drunk ' and so
perfect a form. (The verses) which he recites are addressed to Indra ; the
sacrifice is connected with Indra ; they are Tristubh verses which he recites ;
1 BV. viii. 65. 8 ; A£S. v. 5. 18 ; ££8. vii. 4. vi. 11. l This chapter gives the hymn for the
8. Cf. KB. xxviii. 8 ; GB. vii. 20. filling of the goblets and the Prasthita
1 BV. iii. 40. 1 ; A?S. v. 5. 18 ; 5£S. vii. 4. 7. libations ; for the former see A£S. v. 5. 14 ;
8 BV. i. 28. 4 ; AQ8. v. 5. 18 ; ?9S. vii. 4. 6. 18. 11 ; 9£S. vii. 17. 8 ; it is merely alluded
« BV. i. 86. 1 ; A$a v. 5. 18 ; ££S. vii. 4. 8. to in KB. xxix. 2. The hymn is BV. vii.
5 BV. i. 22. 9 ; AfS. v. 5. 18 ; ?£S. vii. 4. 9. 21 : the word goplka is quite uncertain ;
6 BV. viii. 48. 11 ; AfS. v. 5. 18; <?<?S. vii. 'dontlafieoheestlavache' isCalandand
4. 10. Henry's rendering L'Agnistoma, p. 284.
7 BV. viii. 88. 7 ; A£S. v. 7. 6 ; 9?S. vii. 7. 2.
267]
The Recitations of the Hotrakas
[ — vi. 12
the midday pressing is connected with the Tristubh. They say ( Seeing
that (the word) " be drunk " is a symbol of the third pressing, then why does
he recite verses containing (the word) " be drunk " and why do they use such
verses as offering verses ? ' At the midday the gods become drunk as it
were ; they also at the third pressing become drunk together ; therefore at
the midday he recites (verses) containing the word ' be drunk ' and they use
such (verses) as offering verses. All of them at the midday use for the
Prasthita libations 2 verses manifestly addressed to Indra. Some use verses
containing (the words) ' penetrate towards '. The Hotr 3 uses as offering
verse ' Drink the Soma towards which O dread one thou hast penetrated '.
The Maitravaruna 4 uses as offering verse * Drink it, thou that art impetuous,
penetrating '. The Brahmanacchansin 5 uses as offering verses * Do thou
drink as of old ; let it delight thee \ The Potr 6 uses as offering verse ' Come
hither; Soma lover they call thee'. The Nestr7 uses as offering verse
' Thine is this Soma ; do thou come hither \ The Achavaka 8 uses as offer-
ing verse ' For Indra the Soma draughts found aforetime '. The Agnidh °
uses as offering verse ' Filled is his cup; hail ! ' Of these those contain (the
words) ' penetrate towards ' ; Indra was not victorious at the morning press-
ing; with these (verses) he penetrated towards the midday pressing; in
that he penetrated towards, therefore do these verses contain (the words)
' penetrate towards '.
vi. 12 (xxviii.4). ' Come l hither, O sons of strength ' he recites at the third
pressing for (the goblet) being filled, (verses) containing (the words) ' strong ',
' drink ', ' press ', and ' be drunk ' and so perfect in form. They are addressed
to Indra and the Rbhus. They say ' Since they do not chant (verses) to the
Rbhus, then why do they call it the Arbhava Pavamana ? ' Prajapati as
father having made immortal the Bbhus being mortal gave them a share in
the third pressing ; therefore they do not chant (verses) to the Rbhus, but
they call it the Arbhava Pavamana. Further he says * Seeing that in the
two first pressings he recites according to the metre, Gayatri verses at the
morning pressing, Tristubhs at the midday pressing, then why does he recite
Tristubh verses at the third pressing which is connected with the Jagati?'
* For the Prasthitas, see A£S. v. 5. 19 ; <??S.
vii. 17. 6-11 ; Caland and Henry, pp. 286,
287.
3 RV. vi. 17. 1 : this and the next two contain
forms of abhi-trd A£S. v. 5. 19 ; 99S. vii.
17.5. Cf.GB.vii.21.
* RV. vi. 17. 2 ; A9S. v. 5. 18 ; 99S vii. 17. 6.
• RV. vi. 17. 8 ; AfS. v. 5. 19 ; 9?S. vii. 17. 7.
• RV. i. 104. 9 ; A9S. v. 6. 19 ; 99S. vii. 17. 8.
7 RV. iii. 86. 6 ; A9S. v. 5. 19 ; 99S. vii. 17. 9.
« RV. iii. 86. 2 ; A9S. v. 5. 19 ; 99S. vii. 17.
10. A.9S. inverts the order of the pre-
ceding and this.
• RV. iii. 82. 16 ; I9S. v. 6. 19 ; 99S. vii.
17. 11.
1 For the filling of the goblets to RV. iv. 85
see A9S. v. 5. 14 ; 9?S. viii. 2. 8 ; Caland
and Henry, UAgnistoma, pp. 845, 846.
It is merely referred to in KB. xxx. 1.
Cf. GB. vii. 22.
vi. 12 — ] The Qastras of the Hotrakas [268:
' The third pressing has the sap sucked out ; the Trisfubh metre is one with
the sap not sucked out but full of pure juice ; (therefore it serves) to make
it full of sap ' should he reply ; ' Moreover he thus gives Indra a share in
the pressing '. Further he says ' Seeing that the third pressing is connected
with Indra and the Rbhus, then why does he, the Hotr, alone at the third
pressing use for the Prasthita libations 2 what is manifestly (a verse z) to
Indra and the Rbhus " O Indra with the Rbhus, full of strength, the well
blended", while the others use (verses) to various deities, and how are
these (verses) connected with Indra and the Rbhus \ The Maitravaruna 4 uses
as offering verse ' 0 Indra and Varuna, drinkers of the pressed this pressed
(juice)' ; in 'Your chariot the sacrifice for the enjoyment of the gods ' he men-
tions many ; that is a symbol of the Rbhus. The Brahmanacchansin 6 uses as
offering verse ' With Indra, O Brhaspati, drink the Soma ' ; in ' Let the drops
well formed enter you ' he mentions many ; that is a symbol of the Rbhus.
The Potr 6 uses as offering verse ' May the steeds, swift speeding, bring you
hither ' ;' in ' Swiftly leaping, come ye forward on their backs ' he mentions
many ; that is a symbol of the Rbhus. The Nestr 7 uses as offering verse
' As at home come ye to us, swift to listen ' ; in ' Come ye ' he mentions
many; that is a symbol of the Rbhus. The Achavaka8 uses as offering
verse ' O Indra and Visnu drink of this sweet drink ' ; in ' The sweet Soma
juices of you two have come ' he mentions many ; that is a symbol of the
Rbhus. The Agnidh ° uses the offering verse c This praise to Jatavedas who
doth deserve it ; in ( Like a chariot let us magnify with devotion ' he mentions
many ; that is a symbol of the Rbhus. So are these verses addressed to
Indra and the Rbhus. In that they are addressed to various deities, thereby
he delights the other deities. In that they consist mainly of Jagati verses,10
and the third pressing is connected with the Jagati, verily (they serve) to
make perfect the pressing.
vi. 13 (xxviii. 5). Further he says ' Seeing that some of the Hotr's offices
have litanies and others have no litanies, how are they all made by him to
have litanies, and be equal and perfect ? ' In that naming them together 1
they call them Hotr's offices, thereby are they equal. In that some of the
Hotr's offices have litanies and others not, thereby are they different. So
they all become for him possessed of litanies, equal and perfect. Further
» For the Prasthita libations see A£S. v. 5. • RV. i. 85. 6 ; A£S. v. 5. 19 ; 99S. viii. 2. 8.
19 ; 99S. viii. 2. 4-12 ; Caland and Henry, 7 RV. ii. 86. 8 ; A£S. v. 6. 19 ; £$3. viii. 2. 9.
pp. 846-849. « RV. vi. 69. 7; A?S. v. 5. 19; 99S. viii.
• RV. iii. 60. 5 ; A?S. v. 5. 19 ; 99S. viii. 2. 5. 2. 10.
1 RV. vi 68. 10 ; A9S. v. 6. 19 ; 99S. viii. • RV. i. 94. 1 ; I9S. v. 6. 19 ; 99S. viii. 2. 11.
2. 6. i° Weber compares pr&ya in 9<?S. vii. 26. 6.
8 RV. iv. 60. 10 ; A9S. v. 6. 19 ; 99S. viii. * Weber (/fid. Stud. ix. 298) suggests as an
2. 7. alternative ' fibereinstimmend '.
269] The Litanies of the Hotrakas [ — vi. u
he says 'The Hotrakas recite at the morning pressing and recite at the
midday pressing; how do they recite at the third pressing?9 'In that at
the midday they recite two hymns apiece', he should reply, 'for that
reason.' Further he says ( Seeing that the Hotr has two litanies, how
have the Hotrakas two litanies?' 'In that they use as offering verses
(verses) addressed to two deities ', he should reply, ' for that reason.'
vi. 14 (xxviii. 6). Further he says ' Seeing that these three Hotr's offices
are possessed of litanies, how have the others litanies?1 The Ajya is the
litany of the Agnidh's office, the Marutvatiya of the Potr's, the Vai9vadeva
of the Nestr's ; these Hotr's offices contain the characteristics accordingly.1
Further he says ' Seeing that some Hotrakas have one direction only given
to them, then why has the Potr two directions given, and the Nestr two 2 ? '
When the Gayatri yonder having become an eagle brought the Soma, Indra
having cut off the litanies of these Hotr's offices gave them to the
Hotr (saying) ' You have called to me ; you have known this '. The gods
said ' With speech let us strengthen these two Hotr's offices '. Therefore
have they two directions. By speech they strengthened the Agnidh's office ;
therefore his offering verses are one verse larger.8 Further he says ' Seeing
that the Maitravaruna gives directions to the Hotr with ' Let the Hotr say
the offering verse ; let the Hotr say the offering verse ', then why does he
give directions with ' Let the Hotr say the offering verse ; let the Hotr say
the offering verse ' to the Hotra^ansins who are not Hotrs ? ' The Hotr is
the breath ; all the priests are the breath ; verily thus he says in effect ' Let
breath say the offering verse ; let breath say the offering verse '. Then he
says ' Is there a direction for the Udgatrs, or is there not ? ' ' There is ' he
should reply. In that the Pragastr, after muttering, says ' Do ye chant ',
this is their direction. Further he says 'Is there a choosing4 of the
Achavaka ? Or not ? ' ' There is ' he should reply. In that the Adhvaryu
says to him, ' O Achavaka, say what is to be said by you', this is the choice
of him. Further he says ' Seeing that at the third pressing the Maitra-
varuna recites (a litany) to Indra and Varuna, then why are the strophe
and antistrophe addressed to Agni ? ' With Agni as their head the gods
smote away the Asuras from the litanies ; therefore its strophe and anti-
strophe are addressed to Agni.6 Further he says ' Seeing that the Brahmana-
cchansin recites (a litany) to Indra and Brhaspati at the third pressing,
1 The offering verses of the three priests con- 8 The Agnldh has an extra verse RV. iii. 6.
tain references to Agni, the Maruts, and 9 ; A$S. v. 19. 7 ; 9<?S. viii. 5. 1.
the All-gods. * There is no formal Pravara ; fcsee A^S. v.
2 1, e. at the Rtuyajas of the twelve Praisas, 8. 12.
the Potr number 2 and 8, the Nestr 8 and 5 RV* vii. 82 and 84 are the £astra ; vii. 16.
9. The text is given in full in Schefte- 16-18 ; 19-21 are the Stotriya and
lowitz, Die Apokryphen des Rgxtda, as v. 7. Anurtipa.
vi. 14 — ] The Qastras of the Hotrakas [270
and the Achavaka one to Indra and Visnu, how are their strophes and
antistrophes addressed to Indra6?' Indra drove away the Asuras from
the litanies ;. he said * With me who ? ' With ' I ' and ' I ' the deities followed
after ; in that Indra was the first to drive away, therefore their strophes
and antistrophes are addressed to Indra; in that with (I' and CI' the
deities followed after, therefore do they recite to various deities.
vi. 15 (xxviii. 7). Further he says ' Seeing that the third pressing is
connected with the All-gods, then why are these hymns to Indra in Jagati
recited as the commencement at the third pressing ? ' ' Verily laying hold
of Indra by them they proceed ' he should reply. Moreover in that the
third pressing is connected with the Jagati, it is for desire l of the Jagati.
Whatever metre is recited thereafter, it is all in the Jagati if these hymns
to Indra in Jagati are recited as the commencement at the third pressing.
Then at the end the Achavaka recites a hymn in Trisjubh 2 * With the rite ' ;
the rite which is to be praised he refers to. ' With sap ' (he says) ; sap is
food ; (verily it serves) to win proper food. * With safe paths furthering
us ' (he says) ; verily thus he recites for safety day by day. Further he
says ' Since the third pressing is connected with the Jagati, then why have
they concluding verses in Tristubh ? ' The Tristubh is strength ; verily thus
at the end they keep finding support in strength. ' This speech of mine
hath reached Indra, Varuna ' is that of the Maitravaruna ; 3 * May Brhaspati
protect us around behind' that of the Brahmanacchansin ; 4 'Both have
conquered ' is that of the Achavaka,6 for they two are victorious ; • They
are not conquered, he is not conquered ' (he says), for neither of them has
conquered.
' What time, O Visnu, with Indra ye did strive
Then did ye two divide in three the thousand9
(he says). Indra and Visnu fought with the Asuras; having conquered,
them they said ( Let us make an arrangement '. The Asuras said * Be it so \
Indra said ' So much as Visnu three times traverses, so much be ours ; let
the rest be yours '. He traversed these worlds, then the Vedas, then speech.
• RV. i. 67 ; x. 68 and 48 are the (Jastra ; viii. tnitrakrtyd in AB. iii. 4. 6 is not probably
21. 1-2; 9-10 are the Stotriya and a parallel, but bhUyaskdmya occurs in a
Anurupa of the Brahmanacchansin ; ii. Kanva passage of the $B., cited by
18 ; vii. 100 ; i. 166 ; vi. 69 ; and viii. Eggeling, SBE. xxvi. 42, n. 2.
98. 7-9 ; 18. 4-6 are the verses of the * RV. vL 69.
Achavaka referred to. All these are the 3 RV. vii. 84. 6.
(astras of the Hotrakas at the third 4 RV. x. 48. 11 (not 42. 11 as Haug, the last
pressing in the Ukthya ; see A£S. vi. hymn being x. 48).
1. 2 ; 99s. ix. 1-4 ; AB. iii. 49, 60. ° RV. vi. 69. 8 ; cf. <?B. iii. 8. 1. 18 ; Eggeling,
1 Gf. KB. xxx. 2, 8 and see also VaiU xxxii. 86. SBE. xxvi. 62, n. 2.
The form jagatkamyd is very abnormal;
271]
The Sampata and other Hymns
[ — vi. 17
They say l What is the thousand ? ' ' These worlds, these Vedas, moreover
speech* he should reply. 'Did ye divide' the Achavaka repeats in the
Ukthya, for he is then the last; the Hotr at the Agnisfcma and the
Atiratra, for he is then the last. 'Should he repeat at the Sodagin?
Or should he not repeat ? ' ' He should repeat * they say ; ( Why should he
repeat in the other days and not at this ? ' Therefore he should repeat.6
vi* 16 (xxviii. 8). Further he says 'Seeing that the third pressing is
connected with the Nara^ansa, then why does the Achavaka at the end
recite in the Qilpas verses without reference to the Nara^ansa.1 The
Nara$ansa (hymn) is a development ; some seed is developed as it were ;
this is already developed and so propagated. Again the Nara^ansa hymn
is soft and slipping; but the Achavaka is the last; (they think) 'We
shall establish it in something firm for the sake of firmness \ Therefore
the Achavaka at the end in the Qilpas recites (verses) without reference to
the Naragaiisa (thinking) ' We shall establish it in something firm, for the
sake of firmness '.
ADHYAYA IV
The Sampata and other Hymns.
vi. 17 (xxix. 1). The strophe of the next day they make the antistrophe,
at the morning pressing 1 for the continuity of the Ahina (sacrifice). Just as
the one day (rite) pressing, so the Ahina; just as the pressings of the
one day (rite) as a pressing keep united, so the days of the Ahina keep
united. In that they make the strophe of the next day the antistrophe at
the morning pressing for the continuity of the Ahina, verily thus they
continue the Ahina. The gods and the seers planned ' With what is the
same, let us continue the sacrifice ; they saw this similarity in the sacrifice,
• The last four syllables are repeated ; see
A9S. vii. 1. 12.
1 S&yana explains the term Naracansa as
praise of men like the Rbhus or Angi-
rases. In vi. 32 the NaracansI verses
(D&nastntis) are mentioned. Gf. how-
ever the Nar&cansa hymn, BY. x. 62 in
AB. vi. 27; KB. xxiii. 8. There can be
no real doubt that the real reference is
to BV. x. 62 with its generative reference.
The reply to the objection is twofold ;
in the first place the seed when developed
needs no further aid and as the Achavaka
is late in the ritual it is developed when
it reaches him. Secondly the hymn is
soft and so a bad ending. The term
Nar&cansa occurs in yet another use of
the cups of the libations (Caland and
Henry, VAgnistoma, p. 220: the con-
nexion with Nar&cansa and the manes is
discussed by Oldenberg, ZDMG. liv.49 wg.
and Hillebrandt, Vedo Myth. ii. 102), but
this is not here in place,
vi. 17. * Of. above AB. vi. 5.
vi. 17 — ]
The Qastras of the Hotrakas
[272
the Pragathas the same,2 the beginnings 3 the same, the hymns 4 the same.
Indra is a house frequenter ; where Indra gees first, then he returns again ;
verily (it serves) to secure Indra in the sacrifice.
vi. 18 (xxix. 2). These Sampatas Vi$vamitra first saw; them seen by
Vifvamitra Vamadeva created,1 ' Thee, O Indra with the thunderbolt ' ; ' That
which of ours Indra rejoiceth in and desireth ', and ' How ? of what Hotr
hath he made great?' To them he swiftly moved; in that he swiftly
moved (samapatat), that is why the Sampatas have their name. Vifva-
mitra considered ' The Sampatas which I saw Vamadeva has created ; what
hymns now can I create as counter Sampatas ? ' He created these hymns
as Sampatas their counterparts.8 'Straightway on birth, the bull, the
youngling/ * Indra, breaker of citadels, overcame the Dasa with his beams/
'This offering do thou make attain/ 'Thy comrades, Soma-loving, desire
thee/' Ordering the bearer hath gone to the grandson of the daughter ', and
' like a carpenter, have I fashioned a thought.' ' Who alone is to be invoked
by mortals ' Bharadvaja 8 (saw). * With sharp horns, like a terrible wild
beast', and 'Praises have been offered in desire of glory' Vasistha4 (saw).
' To him the eager, the impetuous ' Nodhas 6 (saw). Having recited at the
morning pressing the strophes of the six-day (rite), at the midday they
recite the Ahlna hymns. These are the Ahlna hymns ; ' Let the true one
come hither, the bounteous, he of the Soma lees ' the Maitr&varuna e (recites)
containing (the word) 'true'. 'To him the eager, the impetuous' (this
hymn) containing (the word) ' prayer ' in ' To Indra the prayers most truly
given ' and ' 0 Indra, these prayers have the Gotamas made ' the Brahmana-
cchansin 7 recites. ' Ordering the bearer ' (this hymn) containing (the word)
1 bearer ' in ' They have produced the bearer ' the Achav&ka 8 recites. They
say 'Why does the Achavaka recite this hymn containing (the word)
"bearer" both in the days that go away and those that come up again?'
2 See A9S. vii. 4 6 ; see below AB. vi. 21.
8 See AfS. vii. 4. 7; below AB. vi. 22.
4 Not the ahxnaaukt&ni as S&jrana bat the
aharahafyasydni ; see A£S. vii. 4. S and 9 ;
AB. vi. 20. Mokahaari he sees a cat.
1 RV. iv. 19, 22, 28 ; AfS. vii. 6. 20.
* RV. iii. 48, 84, 86, 80, 81, 88 ; A$S. vii. 5.
20 omits Hi. 48 and iii. 88 ; see AB. vi.
20.
8 RV. vi. 22 ; A£S. vii. 5. 20.
4 RV. vii. 19, 28 ; A9& vii. 5. 20 omits vii.
28; see AB. vi. 20. It is really not a
Samp&ta proper.
8 RV. i. 61 ; A?S. vii. 4. 8 ; 9?S. xii. 4. 17,
18.
• RV. iv. 16 ; A9S. vii. 4. 9 ; 99S. xii. 8. 18,
14.
7 RV. i. 61 : Id and 16 are referred to.
8 RV. iii. 81 ; A9S. vii. 4. 9 ; 99S. xii. 5. 16,
17. This is repeated both on the days of
the §adahasand also on the days, which
once past do not recur, here specified ; for
its use on the §adahas, see AB. vi. 19. 4.
The term Alilna is here a quite peculiar
one, the days being single days in as. The
order is (1) strophe and antistrophe ; (2)
the Kadvant Prag&tha ; (8) the Aram
bhanlya; (4) the aharahahfasya ; (5) the
Ahlua for the Maitr&varuna ; (4) and (5)
being inverted for the other two; see
A9S. vii. 4.
273]
The Sampdta and other Hymns
[ — vi. 19
The knower of many Res is powerful; the hymn contains (the word)
' bearer ' ; the bearer bears the yoke to which it is yoked. Therefore the
Achavaka recites in both cases this hymn containing (the word) 'bearer',
both in the days that go away and in those that come up again. These are
on five days, the Caturvinpa, Abhijit, Visuvant, Vifvajit and Mahavrata;
these days are Ahinas, for nothing in them is left out ; these days go away
without recurring ; therefore they recite them on these days. In that they
recite them, (they hope) ' Let us obtain the worlds of heaven without defect,
with all forms, with all perfection. In that they recite them, they invite
Indra with them, like a bull to a cow. In that moreover they recite them,
it is for the continuity of the Ahlna ; verily thus they continue the Ahina.
vi. 19 (xxix. S). These three Sampata (hymns) the Maitravaruna recites
one by one day by day, alternating their order;1 on the first day (he
recites) * Thee O Indra, with the thunderbolt ', on the second ' That which
of ours Indra rejoiceth in and desireth ', on the third ' How ? of what Hotr
hath he made great?' Three Sampatas the Brahmanacchansin recites one
by one day by day, alternating their order,8 on the first day ' Indra, breaker
of citadels, overcame the Dasa with his beams ', on the second ' Who alone
is to be invited by mortals', on the third ' With sharp horns, like a terrible
wild beast '. Three Samp&tas the Achavaka recites one by one, day by day,
alternating their order,3 on the first day ' This offering do thou make attain ',
on the second 'Thy comrades, Soma-loving, desire thee', on the third
1 Ordering the bearer hath gone to the grandson of the daughter'. These
number nine; there are three to be recited every day;4 these make up
twelve ; the year has twelve months ; Prajapati is the year ; the sacrifice is
Prajapati; thus they obtain the year and Prajapati; thus they continue
day by day to find support in the year, in Prajapati, in the sacrifice.
Between them they should insert an insertion, Viraj verses and verses * by
Vimada without repetition of o on the fourth day, Pankti 6 verses on the fifth,
1 RV. iv. 19 ; iv. 22 ; iv. 28. viparydsam pre-
sumably means that on the last three
days of the ^a^aha they are repeated in
the same order. These hymns replace
the Ahlna hymns of the special days (AB.
vi. 18, n. 8). See A<?& vii. 5. 21, 22 ; cf.
Vait. zzxi. 26.
* RV. iii. 34 ; vi. 22 ; vii. 19.
8 RV. iii. 86 ; iii. 80 ; iii. 81.
« See for these AB. vi. 20.
5 RV. vii. 22. 6-8 ; vii. 81. 10-12 ; see KB.
xxix. 6 where they are called filpas.
These are made into three triplets and
inserted by the three priests on the fourth
35 [b.o.1. mj
day of the Qadaha; the verses by
Vimada are not an alternative as sug-
gested by Sftyana (ekahpakfah . . . pakf&n-
forum) but an addition, and the Anand.
ed. reads vaimadif ca caturthe (which is of
course palaeographically practically the
sameasthereadiiigeatfiuuftf catortta). The
verses are RV. x. 28. 1-7 ; the first three
verses in each case go to the Maitra-
varuna ; the Brahmanacchansin has 8-
6 ; the Achavaka 6-7.' See AQS. vii. 11.
34 seq. ; Vait. xxxii. 7.
• RV. i. 29. 1-7 ; AfS. vii. 11. 89. Cf. 9£S.
xii. 6. 12 ; Vait xxxii. 8.
vi. 19 — ] The Qastras of the Hotrakas [274
and verses by Parucchepa 7 on the sixth. Moreover on those days which
have great Stomas the Maitravarona 8 should insert * What friend of man
to-day, god-loving ?\ the Brahmanacchansin,9 'He who hath been placed
as it were in the forest delighting/ and the Achavaka10 'Come hither,
standing on thy chariot seat '. These are the insertions ; by means of these
insertions the gods, the seers, conquered the world of heaven. Verily thus
also the sacrificers by these insertions conquer the world of heaven.
vi. 20 (xxviii. 4) ' Straightway on birth the bull, the youngling ' the
Maitravaruna l recites day by day before the hymns. That hymn is
heavenly ; by this hymn the gods conquered the world of heaven, by this
the seers. Verily thus also the sacrificers by this hymn conquer the world of
heaven. It is by Vifvamitra ; Vigvamitra was the friend of all ; all
becomes friendly to him who knows thus and to those for whom a Maitra-
varuna, knowing thus, recites this before the hymns day by day. It con-
tains (the words) ' bull ' and ' dattle ' ; (it serves) to win cattle. It is of
five verses ; the Pankti has five Padas ; food is the Pankti ; (it serves) to
win proper food. 'Praises have been offered in desire of glory' the
Brahmanacchansin2 recites day by day the hymn containing (the word)
' praise ' and so perfect. This hymn is heavenly ; by this hymn the gods
conquered the world of heaven, by this the seers. Verily thus also the
sacrificers by this hymn conquer the world of heaven. It is by Vasistha ;
by it Vasistha went to the dear abode of Indra, he conquered the highest
world. He goes to the dear abode of Indra, he conquers the highest
world who knows thus. It has six verses ; the seasons are six ; (it serves)
to win the seasons. He recites it after the Sampatas. Having obtained
thus the world of heaven the sacrificers find support in this world. 'Like
a carpenter have I fashioned a thought', the Achavaka8 recites day by
day, containing (the word) ' towards ' and a symbol of continuity. ' Ponder-
ing on the dear (days) to come' (he says); the days to come are dear;
verily thus they proceed pondering on, laying hold of, them. The world of
heaven is to come as compared with this world ; verily thus he alludes to
it. ' I long to see the sages, with wisdom ' (he says), our seers who are
departed are the sages ; verily thus he refers to them. It is by Vi$vamitra ;
Vi$vamitra was the friend of all ; all becomes friendly to him who knows
thus. That which he recites has no deity mentioned and is connected with
• RV. i. 181. 1-7 ; AfS. vii. 11. 40. Cf. 99S. I0 RV. iii. 48 ; A?S. vii. 12. 1.
xii. 8. 12 ; Vait. xxxii. 9. « RV. iii. 48. Gf. A£S. vii. 4. 8
• RV. iv. 25 ; AfS. vii. 12. 1 ; Vait. xxxiii. ■ RV. vii. 28. Cf. A?S. vii. 4. 9 ; 99S. xii.
18 ; GB. xi. 1. These are used for the 4. 8.
Chandomas as the Stomas increase in size. 9 RV. iii. 88. Cf. A£S. vii. 4. 9; 99& xii.
• RV. x. 29 ; I9S. vii. 12. 1 ; Vait. xxxii. 10 ; 5. 8.
GB. xi. 2.
275] The Kadvant Pragdthas [ — vi. 22
Prajapati. Prajapati is he whose name is not mentioned; (it serves) to
obtain Prajapati. Once 4 he mentions Indra ; thereby he departs not from
the Indra form. It is in ten verses ; the Viraj has ten syllables ; the Viraj
is food ; (it serves) to win food. As to its being of ten verses, the breaths
are ten ; verily thus they obtain the breaths, they place breaths in the
body. He recites it after the Sampatas ; verily thus having obtained the
world of heaven, the sacrificers find support in this world.
vi. 21 (xxix. 5). 'Who, O Indra, him that hath thee as his wealth',
' What newest of praises ', and ' What hath not been wrought by him ' are
the Pragathas x containing the word ' who ' which are recited day by day
at the beginning. Prajapati is Who ; (verily they serve) Ho obtain Praja-
pati. Moreover in that they contain (the word) ' who ' and who is food,
(they serve) to win food. Moreover as to their containing (the word)
' who ', day by day they praise employing the Ahina hymn, duly appeased,
and it is by the Pragathas containing (the word) ' who ' that they appease
them. Appeased they bring them prosperity (ka) ; appeased they carry
them towards the world of heaven. The beginnings of the hymns which
they recite should be in Tristubh ; these some recite before the Pragathas,
calling them inserted verses. That he should not do so. The Hotr is lordly
power, the Hotragansins are the people ; verily thus they would make the
people refractory to the lordly power which is a confusion. He should
know ' These my hymn beginnings are Tristubhs '. Just as men set sail on an
ocean so set they sail who perform the year or a twelve day (rite) ; just as
men desiring to reach the other shore mount a ship well found,8 so do they
mount the Tristubhs. That metre having made them go to the world of
heaven does not fail, for it is the strongest of all. He should not utter the
call for these (verses) (thinking) ' The metre is the same ; moreover let me
not make them inserted verses/ In that they recite these (verses), (they
think) ' Let us mount the hymns with the recognized beginnings of the
hymns.' In that they recite these (verses), verily with them they summon
Indra, like a bull to the cow. Moreover in that they recite them, (it
serves) for the continuity of the Ahina ; verily thus they continue the Ahina.
vi. 22 (xxix. 6). *0 Indra drive away all our enemies in front* the
Maitravaruna * recites day by day before the hymns :
« RV. iii. 88. 10. RV. iv. 16 ; vii. 28 ; iii. 88 ; then the
1 RV. vii. 82. 14 and 15 ; viii. & 18 and 14 ; concluding verses ; AB. vi. 18, n. 8 ex-
66. 9 and 10. In this chapter the order plains the order of iii. 48 and iv. 16 (for
of the various parts of the litanies agrees the opposite order see AB. vi. 18 and 20).
clearly with that in A£S. vii. 4 (mis- AfanUlm may be read.
interpreted by Haug, ii. 412, n. 8) ; viz. * Cf. below AB. vii. 18 ; BR. vii. 1199.
the Pragathas ; then the Tristubh verses ; vi. 22. » RV. x. 181. 1. Cf. AflS. vii. 4. 7 ; 9£8.
then RV. iii. 48 ; i. 61 ; iii. 81 ; then xii. 8. 5 ; KB. xxix. 4.
vi. 22 — ]
The QoAtras of the Hotrakas
[276*
( Drive away those behind, 0 overpowering one,
Drive away those to the north, 0 hero, those below to the south
That we may delight in thy wide protection '
(he says) ; it is a symbol of freedom from fear; for he desires as he pro-
ceeds freedom from fear. ' Those yoked with prayer, I yoke with prayer '
the Brahmanacchansin 2 recites day by day ; in ' I yoke ' it contains (the
word) yoke, since the Ahina is yoked as it were ; (therefore) it is a symbol
of the Ahina. ' To wide space thou leadest us after knowing ' the Achavaka 3
recites day by day ; since the Ahina goes as it were, (the words) c Thou
leadest after ' are a symbol of the Ahina ; (the words) ' Thou leadest ' are
a symbol of the proceeding of the sacrificial session. These are recited day
by day. They should conclude with the same verses ; 4 Indra is a home-
goer as regards their sacrifice ; as a bull to the cow, or as a cow to its well-
known place of pasture, so does Indra come to their sacrifice. He should
not conclude with the ' Prosperity let us invoke ' verse 5 the Ahina (hymn) ;
the Esatriya departs from his kingdom ; his rival he then summons.
vi. 28 (xxix. 7). Then follows the yoking and releasing of the Ahina (rite),
with 1 * He traversed the atmosphere' he yokes ; with ' So Indra' he releases ;
with * ' I of the two connected with Sarasvati ' and ' Surely this of thee '
he yokes the Ahina ; with 3 ' Let us be thine, O god Varuna ' and c Chant ye '
he releases. He is worthy to weave the Ahina who knows how to yoke and
to release it. In that they are yoked on the Caturvin^a day is the yoking ;
in that they are released before the concluding Atiratra is the releasing.
If on the Caturvin$a day they were to conclude with (the verses) of the
one day (rite), they would conclude the sacrifice, and would not make it an
Ahina ; if they were again to conclude with the concluding verses of the
Ahina, the sacrifice would perish, just as one wearied and not being released
perishes. With both sets should they conclude.4 That is as if one were
to go a long journey unyoking from time to time ; the sacrifice becomes
continuous, and yet they release (it). He should not over-recite the Soma by
* RV. iii. 85. 4. Cf. A$S. vii. 4. 7 ; £$S. xii.
4.2.
» RV. vi. 47. 8. Cf. A9S. vii. 4. 7 ; 908. xii.
5.2.
« Viz. RV. iv. 16. 21 (Maitrftvaruna) ; vii.
28. 6 (Br&hmanacohansin) ; ii. 11. 21
Achavaka) ; see AB. vi. 28.
» RV. iii. 88. 10. See A0S. vii. 4. 10.
» RV. viii. 14. 7-9 ; vii. 28. 6 (the Brahmana-
cchansin), for the morning and mid-
day pressings as concluding verses. Cf.
GB. xi. 5.
* RV. viii. 88. 10 ; ii. 11. 21 (the Achavaka) ;
the second refers to the release.
• RV. vii. 66. 9 ; iv. 16. 21 (the Maitrftva-
runa) ; the first refers to the joining.
4 I. e. the Maitrftvaruna with those of the
one day rite only ; the Achavaka with
those of the Ahina; the Brahmana-
cchansin with those of the Ahina in
the morning and those of the one day
rite at the midday pressing : above AB.
vi. 8.
277]
The Ahvna Bite
[ — vi. 24
more than one or two verses at the two pressings 5 ; when a Stoma is over-
recited by many verses then come into existence long stretches of wild ;
he may use an unlimited number at the third pressing; the world of
heaven is unlimited ; (it serves) to obtain the world of heaven. He grasps
the Ahina continuous and firm who knowing thus performs the Ahma.
vi. 24 (xxix. 8). The gods saw the cows in a cave ; they sought to win
them with the sacrifice ; they obtained them with the sixth day. At the morn-
ing pressing with Nabhaka's (hymn) they tore open (nabh) the cave ; in that
they tore it open, verily thus they loosened it. On the third pressing having
destroyed the cave with the Valakhilyas as the thunderbolt and (the verse)
of one Pada as the hammer of speech, they drove out the cows. Verily thus
also the sacrificers tear open the cave at the morning pressing with
Nabhaka's (hymn) ; in that they tear it open, verily thus they loosen it.
Therefore the Hotrakas at the morning pressing recite triplets1 by
Nabhaka. ' When supporting the summits ', the Maitravaruna, * O Indra,
ancient are thine addresses \ the Brahmanacchansin ; * The middle of con-
flicts ', the Achavaka, At the third pressing having destroyed the cave
with the Valakhilyas as the thunderbolt and (the verse) of one Pada as the
hammer of speech they obtain the cows. First he transposes by Padas 2 the
six hymns of the Valakhilyas, by half verses the second time, by verses
the third time. When transposing by Padas be should place (a verse) of one
Pada in each Pragatha; that is the hammer of speech. There are five
(verses) of one Pada ; four from the tenth day, one from the Mahavrata.
There are the Mahanamni Padas of eight syllables; he should recite as
many of these as he requires to complete ; he should disregard the others.
When transposing by half verses he should recite these (verses) of one
Pada, and these eight-syllable Padas of the Mahanamnis. When trans-
5 Gf. AB. vi. 8. 5 ; here an unlimited number
is allowed for the third pressing only, a
view which really is not consistent with
that view; cf. AfS. vii. 12. 5 with oomm.
1 RV. viii. 41. 4-6 ; 40. 9-11 ; 8-6 ; A?S. vii.
2. 17. They follow the Anurupas or
Tristubhs.
• ■
1 The mode of recitation is given by A£S.
viii. 2. 19-21. The first six hymns (RV.
viii. 49-64) are recited by Padas, half
verses, and verses; the order is first
Pada of first verse of first hymn, then
second Pada of second verse of second
hymn ; first Pada second verse second
hymn, second Pada first verse first hymn
and so forth. The Prag&thas are made
up of two verses; this done, an eight-
syllable verse is added, viz. indro vipxisya
gopatih; indro vipxuya bhUpcUih; indro
vifoasya rajati ; indro vipxisya cetaU ; indro
vipnm virfyati ; further the eight-syllable
Padas of the Mahanamnis are added (from
AA. iv.pracetanapra cetaya, &c.) so far as is
needed to fill up the number of Prag&thas.
The transposition of half verses follows in
precisely the same way, thus viii. 49. 1 a
and b; 60. 2 e and d ; that by verses viii.
49. 1 ; 60. 2, fto. A£S. viii. 2. 28 says that
the Mahanamnis yield with the pttrisas
28 sets of eight syllables to fill up the 28
Prag&thas of the six Valakhilya hymns.
Below in AB. vi. 28 two other ways of
the recitation are referred to.
vi. 24 — ]
The Qastras of the HotraJcas
[278
posing by verses, he should recite these (verses) of one Pada and these
eight-syllable Padas of the Mahanamnis. In that he transposes for the
first time the six hymns of the Valakhilyas, verily thus he transposes breath
and speech ; in that for the second time, thus he transposes eye and mind ;
in that for the third, thus he transposes ear and self. Thus is the desire in
the transposition obtained, in the Valakhilyas as the thunderbolt, in (the
verse) of one food as the hammer of speech, in the arrangement of the breaths.
For the fourth time he recites the Pragathas without transposition; the
Pragathas are cattle ; (they serve) to win cattle. He should not here insert
(the verse) of one Pada ; if he were to insert (the verse) of one Pada, by the
hammer of speech he would strike off cattle from the sacrificer. If a man
were to say to him then * You have struck off cattle from the sacrificer, you
have made him without cattle ', it would certainly be so. Therefore he should
not insert (the verse) of one Pada. He inverts the last two hymns ; this is
their transposition. This to Saubala Sarpis Vatsi recited ; he said * I have
secured 3 the most abundant cattle in this sacrifice ; not the least will come
to me.9 To him he gave (fees) as to great priests. That recitation is rich
in cattle and heavenly ; therefore he recites it.
vi. 25 (xxix. 9). He mounts the difficult mounting ; the explanation of
this has been given.1 In (a hymn) to Indra2 should he mount for one desiring
cattle ; cattle are connected with Indra. It should be in Jagati ; cattle are
connected with the Jagati; it should be a great hymn; verily thus he
establishes the sacrificer in most numerous cattle. In (a hymn) by Baru
should he mount ; it is a great hymn and in Jagati. In (a hymn) to Indra
and Varuna 3 should he mount for one desiring support. This Hotr's office
has these as deities, and has support in these ; in that (the offering verse is)
addressed to Indra and Varuna,4 verily thus he establishes it in its own
support as the end. As to (his mounting) in (a hymn) to Indra and
Varuna, there is here a Nivid; by a Nivid are desires obtained. If he
mounts in (a hymn) to Indra and Varuna, it should be in* (a hymn) by
Suparna. Thus is obtained the desire in (the hymn) to Indra and Varuna,
in (the hymn) by Suparna.
vi. 26 (xxix. 10). They say ' Should he recite together * on the sixth day ?
1 Cf . AB. vi 86, n. 8.
1 See AB. iv. 21 ; KB. zxz. 5. The Durohana
follows the Valakhilyas and the subse-
quent hymn, before its last verse.
* RV. x. 96 ; it begins pra vo make ; but Sayana
sees here in mah&sukta the same use as in
AA. ii. 2. 2. Gf. 99S. zi. 14. 10, 26.
1 RV. viii. 59 by Suparna is clearly meant
and not the hymn pra dhdrd yantu (AGS.
iii. 12. 14) given as an alternative by
Sayana. This is given as the hymn in
A£S. viii. 2. 18-15 in which the Durohana
is to be performed (see AB. vi. 26). Cf.
99S. xii. 11. 17.
« RV. vi. 68. 11 ; see A9S. vi. 1. 2.
vi. 26. 1 I. e. the question is whether the
ordinary 9astra is to be performed or not
with the Durohana. Cf. AB. vi. 86.
279] The Durohana [ — vi. 27
Or should he not recite together ? ' 'He should recite together ' they say ;
'Why should he recite together on the other days and why not recite
together on this?' Or rather they say 'He should not recite together.
The sixth day is the world of heaven ; the world of heaven is not a place
where all meet ; only certain ones meet in the world of heaven '. If he
were to recite together, he would make it common ; in that he does not
recite together, it is a symbol of the world of heaven. Therefore he should
not recite together. Again as to his not reciting together, the strophe is
the body, the Valakhilyas the breaths ; if he were to recite together, from
these deities he would sever the breaths of the sacrificer; if one were
to say of him then 'From these two deities he has severed the breaths
of the sacrificer ; breath will leave him ', it would certainly be so. There-
fore he should not recite together. If he should reflect ' I have recited the
Valakhilyas ; let me recite together before the difficult mounting ', he should
not on any account so desire. But if pride seizes him, let him recite many
hundreds after the difficult mounting ; therein is obtained that in desire of
which he does so. The Valakhilyas are addressed to Indra; they have
Padas of twelve syllables ; therein is* there obtained the desire that is in
the Jagati (hymn) to Indra.2 Moreover there is this hymn to Indra and
Varuna,8 and a closing verse for Indra and Varuna ; therefore he should not
recite together. They say ' As is the Stotra, so the Qastra ; the Valakhilyas
are recited transposed, is the Stotra transposed or not transposed?'
'Transposed* he should reply, 'A twelve-syllable within eight-syllable4
(Padas)/ They say ' As is the Qastra, so the offering verse ; three deities
are praised, Agni, Indra, Varuna, but he uses (a verse) to Indra and Varuna
as offering verse ; how is it that Agni is not omitted ? ' Varuna is Agni,
this also is declared by a seer.5 ' Since thou, O Agni, art born as Varuna ' ;
thus in that he uses (a verse) to Indra and Varuna as offering verse, Agni
is not omitted.
ADHYAYA V
The Qilpas.
vi. 27 (xxx. 1). They recite the (Jilpas.1 These are the works of art of
the gods ; in imitation of these works of art here is a work of art accom-
plished ; an elephant, a goblet, a garment, a gold object, a mule chariot are
1 Le. BV. iii. 51. 1-3 (A$S. vi. 1. 2; 9$S. 4 The Stotra is prepared on the Dvipada
ix. 8. 8) is to be omitted in favour of verses, RV. v. 24. 1-8.
the BY. vii. 84 ; see A?S. viii. 2. 16. * BV. v. 8. 1.
The sense of vi + i as sever (from) seems * Gf. KB. xxix. 5 for a different view of the
necessary ; cf. PB. xiv. 6. 6. word ; the parallel is xxx. 4» They are
8 BV. vii. 84. said at the 3rd pressing normally on the
6th day of the Prsthya §adaha.
vi. 27 — ]
The Qastras of the Hotrakas
[280
works of art ; a work of art is accomplished in him who knows thus. As
to these c works of art ' (Qastras), the Qilpas are a perfection of the self ;
verily by them the sacrificer perfects himself as composed of the metres.
He recites the Nabh&nedistha * (hymn) ; the Nabhanedistha (hymn) is seed ;
thus he pours seed ; he recites it without mention (of the deity) ; without
mention is seed secretly poured in the womb. He becomes mingled with
seed : c United with earth he sprinkled seed ' (he says) ; verily (it serves) to
perfect seed. He recites it with the Naragansa3 (hymn) ; man is offspring,
praise speech ; verily thus he places speech in offspring, therefore offspring
are born speaking. Some recite it before saying ' Speech has its place in
front'; others after saying 'Speech has its place behind9; in the middle
should he recite it ; speech has its place in the middle ; in a place nearer
the end ; speech is nearer the back as it were. It the Hotr having poured
in seed form hands over to the Maitravaruna,4 (saying) * Do thou provide
the breaths for it '.
vi. 28 (xxx. 2). He recites the Valakhily&s ; l the Valakhilyas are the
breaths ; verily thus he provides breaths for him. He recites them trans-
posed ; these breaths are transposed, expiration (linked) with inspiration,
cross breathing with inspiration. He transposes by Fadas the first two
hymns, by half verses the second two, by verses the third two. In that he
transposes the first two hymns, thus he transposes breath and speech ; in
that the second two, thus he transposes eye and mind ; in that the third two,
thus he transposes ear and self. Some transpose, putting Brhati verses and
Satobrhati verses in twos together ; then the desire that is in transposition
is obtained, but Pragathas do not come about. He should transpose with
intermingling ; thus are Pragathas produced. The Valakhilyas are to be
Pragathas; therefore should he transpose with intermingling; as to his
intermingling, the Brhati is the body, the Satobrhati the breaths ; he recites
9 RV. x. 61 ; v. 5 is referred to. See A£S.
viii. 1. 20. Cf. above AB. vi. 16.
'RV.x.62. It is inserted after RV. x. 61. 25 ;
see A£S. viii. 1. 20.
4 The 9tfpa* of these priests have two forms,
the vikrta at the third pressing of the
sixth day, at the Vi9vajit, and [if the
Sftman chanters use Dvipad&s at the
third pressing of any TTkthya day ; this is
the form contemplated in AB., save in vi.
80,81; in the case that the sixth day or the
Vicvajit is an Agnistoma or the Dvipadfis
are not used, then a simpler form of $il-
pas appears at the midday pressing, the
Aohav&ka discontinuing his EvayAxnarut
and the Maitr&varuna using only the
Brhati hymns ; see A£S. viii. 4. 4-12.
A9& viii. 2. 5 s#?. (cf. £98. xii. 6. 12 teg.)
gives the modes of reciting here men-
tioned as two, the Hah&vftlabhid, adopted
in AB. vi. 24. 5 wherein all the six hymns
are recited in the three ways, and the
two Haundinas in which the hymns are
divided into three sets of two each (so
KB. xxx. 4) ; the first of the Haundina
methods uniting the Brhatls and the
Satobrhatis in twos, while the other is
here preferred, and unites on the basis
of vi. 24.
281] The Sukirti, Vrsakapi, and Evayamarut [ — vlso
the Brhati, it is the body, then the Satobrhati, it is the breaths ; then the
Brhati, then the Satobrhati ; thus he continues to strengthen the body with
the breaths around. Therefore should he transpose with intermingling.
Again as to his intermingling, the Brhati is the body, the Satobrhati cattle ;
he recites the Bfhati, it is the body, then the Satobrhati, it is cattle ; then the
Brhati, then the Satobrhati ; thus he continues to strengthen the body with
cattle around. Therefore should he transpose with intermingling. He
inverts the two] last hymns ; 2 this is their transposition. The Maitravaruna
having made the breaths for it hands it over to the Brahmanacchansin
(saying) ' Do thou propagate it \
vi. 29 (xxx. 3). He recites the Sukirti 1 (hymn) ; the Sukirti hymn is a
birthplace of the gods ; thus he produces the sacrificer from the sacrifice as
a divine birthplace. He recites the Vrsakapi 8 (hymn) ; the Vrsakapi is the
body ; verily thus he makes a body for it. He recites it with the sound o ;
the sound o is food; thus to it on birth he gives food as the breast to
a child. It is in Pankti verses; man is fivefold and arranged in five
divisions, hair, skin, flesh, bone, marrow. As great as is man, so great
does he make the sacrificer. Having produced him the Brahmanacchansin
hands him over to the Achavaka (saying) 'Do thou fashion a support
for him \
vi. 80 (xxx. 4). He recites the Evayamarut 1 (hymn) ; the Evayamarut
(hymn) is a support; verily thus he makes a support for him. It he
recites with the sound o ; the sound o is food ; verily thus he places food
in him. It is in Jagati or Atijagati ; all the world is connected with the
Jagati or Atijagati. It is addressed to the Maruts ; the Maruts are waters,
food is water; verily thus in order he places proper food in him. These
they call the accompanying (hymns), the Nabhanedis^ha, the Valakhilyas,
the Vrsakapi, the Evayamarut. These he should recite together or not
recite together; if he recites them separately; that would be as if one
were to divide in two a man or seed; therefore he should recite them
together or not recite them together. Bulila Afvatara A$vi being Hotr at
the Vifvajit meditated (Of these Qilpas two are liable to be performed
at the midday in the Vi$vajit in the year (rite) ; come, let me here have
recited the Evayamarut (hymn) '. He then had recited the hymn. When
it was being recited thus, Gaugla came up ; he said ■ 0 Hotr, how is that
your Qastra is wandering without a wheel'. 'What has happened* (he
3 AB. vi. 24. 15. * RV. x. 86. See I^S. viii. 8. 4-6 ; 9£S. xii.
1 RV. x. 181. Cf. KB. xxx. 5. It follows the 18. 1.
Btrophe and antistrophe, RV. x. 157. 1-5 ; vi. 80. > RV. v. 87; see A9& viii. 4.2; 9£S.
vi. 17. 5 ; see A£S. viii. 8. 3 ; 9?S. xii. xii. 26. 10. Cf. AB. v. 15.
18. 1.
36 [a.as. ae]
vi. 30—]
The Qastras of the Hotrakas
[282
replied). ' The Evayamarut is being recited further on ' ; * he replied, c the
midday is connected with Indra ; why do you seek to draw Indra away
from the midday V ' I do not seek to draw Indra away from the midday ;
he said. c But this text is not appropriate for the midday ; it is Jagati or
Atijagati; all this is connected with the Jagati or Atijagati; it also is
addressed to the Maruts; do not recite it' (he replied). He said 'Stop,
O Achavaka ' ; then he sought instruction from him.3 He said ' Let him
recite (a hymn) to Indra 4 with a reference to Visnu ; then do thou, O Hotr,
after the inserted verse to Rudra6 and before (the hymn) to the Maruts
insert this (Evayamarut) hymn. He caused the recitation to be made so ;
now to-day it is thus performed.6
vi. SI (xxx* 5). They say * ' Seeing that in the Vi^ajit, in the Atiratra
form/8 and so on the sixth day the sacrifice comes into order, the generation of
the sacrificer comes into order, how is it that here, while the Nabhanedistha
hymn is not recited, the Maitravaruna recites the Valakhilyas ; they are
the breaths ; seed comes first and then breath. So the Brahmanacchansin :
while the Nabhanedistha is not recited, he recites the Vrsakapi ; it is the
body; seed is first, then the body ; how then is the sacrificer produced ? How
are the breaths not confused ? ' 'By means of the whole sacrificial rite they
prepare the sacrificer ; like an embryo in the womb, so he lies growing.
Not at once in the beginning does it come into being whole ; separately each
member comes into being as it comes into being ' (is the reply). If they
perform all on the same day, the sacrifice comes into order, the generation
of the sacrificer comes into order. Moreover the Hotr recites at the third
pressing the Evay&marut (hymn); verily thus at the end he establishes
him in a support.
vi. 32 (xxx. 6). When the metres had been obtained by the sixth day the
sap poured over ; Prajapati was afraid c This sap of the metres going away
8 'North' is S&yana's version, i.e. by the
Achav&ka, whose altar is north of the
Hotr's.
9 S&yana takes Ue^iehSmi and makes this a
quotation obviously in error. Weber
(Ind. Stud. iz. 808) corrects the version of
S&yana which takes pafatsto as third
person sing.
4 RV. vi. 20 : v. 2 refers to Visnu ; see A£S.
vat 4. 10 ; 99a xii. 6. 14.' *
ft RV. i. 48. 6 ; see Galand and Henry, VAgni-
ffoma, pp. 878, 875.
• I.e. at the Vicvajit, the other two filpas
being transposed to the midday; see
A$S. viii. 4. 7-9 ; 99S. xi, 15. 10.
1 This refers to the Vicvajit in a Sattra where
the Nabhanedistha of the Hotr is as usual
in the Vaicvadeva fastra in the third
pressing. The fastras of the Maitra-
varuna and the Brah manaochansin then
loose their special predecessor; being
transferred to the midday ritual, in the
Agnistomaform ;cf. KB. zxv. 12-14. The
answer is that all the £ilpas are per-
formed though not in the same order,
the Evayamarut being also found in the
Hotr's recitation.
* I.e. as an Ekaha, and also on the sixth
day, an Ukthya (rea4 uklkyaaamsth&tvena
in comm.). Cf. A$S. viii. 4. 5, 6.
283]
The Kuntdpa Hymns
[ — vl 32
will go over the worlds. It be grasped around from above with the metres,
that of the Gayatri with the Nara$ansl, that of the Tristubh with the
Raibhi, that of the Jagati with the Pariksiti, that of the Anus^ubh with
the Karavya. Thus he placed again the sap in the metres. He sacrifices
with metres full of sap, with metres full of sap he extends the sacrifice who
knows thus. He recites the Nara^ansi (verses) l ; men are offspring, praise
is speech ; verily thus he places speech in offspring ; therefore offspring here
are born speaking (for him), who knows thus. As to the Nar&gansls, by recit-
ing the gods and the seers went to the world of heaven ; verily thus also the
sacrificers by reciting go to the world of heaven. These he recites taking
apart,8 as (he recites) the Vrsakapi (hymn) ; for it is connected with the
Vrsakapi ; thus it follows the rule of the Vrsakapi. In them he should not
say the sound o ; he should accent specially,3 for it is their sound o. He
recites the Raibhi (verses) 4 ; the gods and the seers making a noise went
to the world of heaven ; verily thus the sacrificers making a noise go to the
world of heaven. These he recites taking apart, like the Vrs&kapi, for it
is connected with the Vrsakapi ; thus it follows the rule of the Vrsakapi.
In them he should not say the sound o ; he should accent specially, for it is
their sound o. He recites the Pariksit 6 (verses) ; Pariksit is Agni, for Agni
dwells around (pari kseii) these creatures ; for round Agni these creatures
dwell; he attains union and identity of form and world with Agni who
knows thus. As to these being Pariksit (verses), Pariksit is the year, for
the year dwells round these creatures, for round the year these creatures
dwell. He attains union and identity of form and world with the year
who knows thus. These he recites taking apart, like the Vps&kapi, for it
is connected with the Vrsakapi ; thus it follows the rule of the Vrsakapi.
In them he should not say the sound o ; he should accent specially, for it is
their sound o. He recites the Karavya0 (verses). Whatever good thing
they did, the gods obtained with the Kara vy as; verily thus also the
sacrificers obtain with the Karavyas whatever good thing they do. These
1 All these are to be recited by the Br&hma-
n&cchansin (see AB. vi. 29). The whole
is the Kunt&pa, referred by S&yana to
a book called the Kunt&pa being a Khila.
See AV. xx. 127. 1-8 ;_RVKh. v. 8 ; ?$S.
xii. 14. 1-8. See also A£S. viii. 8. 10 seq. ;
VaiL xxxii. 19 §eq. Gf. KB. xzz. 5-7.
* I. e. pausing at each Pada. In § 3 above
the words yad eva ndr&fatelh should go
with the next clause, as in §$ 13 and 14.
For the Naraeansls (distinct from the
Naracansa in AB. vi. 16 and 27) see
Vsdic Indtx, i. 446, 446 ; SBE. zlii. 690 009.
The Ninarda is a species of accent described
in A9S. viii. 3. 9 $eq. ; VaiU xxxii. 14-17.
It affects the second vowel of the third
Pada, the normal place of the Nyunkha.
The first vowel is pronounced as anxtddtta,
the second as uddtta, the next ekcqruti.
The Pratigara is otMmo davwnu
AV. xx. 127. 4-6 ; RVKh. v. 9 ; 9£S. xii
15. 1 ; 14. 4, 6. Cf. VaU. xxxii. 19.
AV. xx. 127. 7-10 ; RVKh. ▼. 10 ; 99S. xii.
17. 1. 1-i.
AV. xx. 127. 11-14; RVKh. v. 11 , ££8. xii.
15. 2-4, v. 12 occurs in AB. viii. 11. 5.
vi. 32 — ] The Qastras of the Hotrahas [284
he recites taking apart, like the Vrsakapi, for it is connected with the
Vrsakapi ; thus it follows the rule of the Vrsakapi. In them he should not
say the sound o ; he should accent specially, for it is their sound o. He
recites the orderings of the quarters;7 verily thus he puts in order the
quarters; five he recites; these quarters are five, four transverse, one
upwards. In these he should not say the sound o, nor should he accent
specially 8 (thinking) ( Let me not make to move these quarters '. These he
recites by half -verses, for support. He recites the man-ordering (verses) ; 9
the man-ordering (verses) are offspring ; verily thus having put in order the
quarters he establishes offspring in them. In these he should not say the
sound o nor accent specially (thinking) ' Let me not make to move these
offspring'. These he recites by half-verses, for support. He recites the
Indragathas 10 ; by the singing against them of the Indragathas, the gods
overpowered the Asuras; verily thus also the sacrificers by singing the
Indragathas against the hated rival overpower him. By half-verses he
recites these, for support
vi. 33 (xxx. 7). He recites the prattle of Aita$a 1 ; Aita$a, the sage, saw
the life of Agni ; ' the unwearied part of the sacrifice ' say some. He said to
his sons ' My boys, I have seen the life of Agni ; I shall chatter it ; what-
ever I say do not disregard \ He began ' These horses float up to Fratlpa
Pr&tisatvana ' ; (his son) Abhyagni Aita$ayana, having come, arriving at
a wrong moment, seized his mouth (saying) ' Our father has become out of
his mind \ He said to him ' Go hence; thou hast been a sluggard in spoil-
ing my speech ; I was about to make the cow of a hundred (years of) life,
man of a thousand (years of) life ; worst of all do I make thine offspring
since thou here hast fastened on me '. Therefore they say ( The Abhyagnis
Aitagayanas are the least of the Aurvas '. Some recite it of longer length ;
he should not prevent it ; * Recite as much as is desired ' he should say ;
the prattle of Aita$apa is life ; verily thus he prolongs the life of the sacri-
ficer who knows thus. As to there being the prattle of Aitapa ; the prattle
of Aita$a is the sap of the metres ; verily thus he places sap in the metres.
He sacrifices with metres full of sap and with metres full of sap he extends
the sacrifice who knows thus. Again as to the prattle of Aita$a; the
7 AV. xx. 128. 1-5 ; RVKh. v. 12 ; ££S. xii. and 15 occur in f £S. xii. 15. 6 ; 16. 1.
20. 2. 1, 8, 2, 4, 5. l AV. xx. 129. 1 seg. See KB. xxx. 5 ; Vail.
8 naivaiva is read by Sayana but it is very odd xxxii. 20 ; GB. xi. 12 tuq. IlQS. viii. 8.
to have two eva's thus used ; it is natural 14 prescribes 70 Padua or 18, viz. 1-8 a ;
to suppose iva is once meant as above it 15 d-17 6 ; 17 d ; 18 6. See RVKh. v. 15 ;
is always ni ttwi nairikt. (17x4+2); 9$S. xii. 18. 2. 1-9; 1.11-
• AV. xx. 128. 6-11 ; RVKh. v. 18 ; $98. xii. 18 has eight of the verses. Cf. A$& viii.
21. 2. 1-6. 8. 14 86q. for the following ; Bloomfield,
10 AV. xx. 128. 12-16 ; RVKh. v. 14 ; 12, 18, Atharvaveda, pp. 98 uq.
285]
The Prattle of Aitaga
[— vi. 34
prattle of Aitaga is freedom from exhaustion and unfailingness ; (he thinks)
* Let there be freedom from exhaustion in my sacrifice, unfailingness in my
sacrifice'. He recites the prattle of Aita$a, taking it by Padas, like
a Nivid. He says om with the last Pada as in the case of a Nivid. He recites
the riddle verses.8 The gods having confounded the Asuras with the
riddles overcame them ; verily thus also the sacrificers having confounded
the hated rival with the riddles overcome him. These he recites by half
verses, for support. He recites the Ajijnaseny& (verses) ; 3 by means of the
AjijMsenya verses the gods recognizing the Asuras overcame them ; verily
thus also the sacrificers by means of the Ajijfiasenya (verses) recognizing
the hated rival overcome him. These he recites by half verses, for support.
He recites the Pratiradha ; 4 by the Pratiradha the gods overpowered the
Asuras and overcame them ; verily thus also the sacrificers overpower the
hated rival and overcome him. He recites the Ativada ;6 by means of the
Ativada the gods outspoke the Asuras and overcame them ; verily thus also
by means of the Ativada the sacrificers outspeak the hated rival and over-
come him. These by half verses he recites, for support.
vi. 34 (xxx. 8). He recites the Devanitha ;x the Adityas and Angirases
disputed as to the world of heaven. i We shall go first, we \ The Angir-
ases first saw the Soma pressing on the next day for the world of heaven.
They dispatched Agni — Agni is one of the Angirases — (saying) ' Go, tell
the Adityas of our pressing to-morrow for the world of heaven'. The
Adityas having seen Agni saw the pressing on the same day for the world
of heaven. To them he said on his arrival ' We announce to you the press-
ing to-morrow for the world of heaven '. They said ( But we announce to
thee the pressing on this day for the world of heaven ; with thee for Hotr
we shall go to the world of heaven \ ' Be it so ' he said and returned with
his reply. They said ' Didst thou announce ? ' c I announced ' he replied ;
* moreover they gave me a reply \ ' No : surely thou didst not respond ? '
(they said). ' I did respond ' he replied ; c With fame be8 approaches who
approaches with the priestly function ; if one were to refuse him, he would
• AV. xx. 188. 1-6; RVKh. v. 16; £?& xii.
22.1-6; Vait. xxxii. 21. Govindasvamin
and S&yana take pravalhya as «= cheating
with fair words.
8 AV. xx. 184. 1-4 ; RVKh. v. 17 ; $$S. xii.
28. 1. In Vail, xxxii. 22 and 28 these
and the next are confused.
« AY. xx. 186. 1-8 ; RVKh. v. 18 ; 9<?S. xii.
28.2.
» AY. xx. 186. 4 ; RVKh. v. 19 ; <?<?S. xii. 28.
4 ; Vait. xxxii. 26 (afivOda).
i AV. xx. 186. 6 seq. ; RVKh. v. 20 ; 90S. xii.
19. 1-4 ; Vait. xxxii. 28 ; see A$S. viii. 8.
26. Gf. KB. xxx. 6 ; Levi, La doctrine du
sacrifice, pp. 66, 66.
1 The offerer, rather than as S&yana, the
priest, torn is naturally masculine and
yajfatm is not very easily to be supplied.
Cf. 9B. iii. 6. 1. 18-17. no . . . na above
is overlooked by Delbrttck, Altind. Synt.
p. 644.
vi. 34—] The Qastras of the Hotrakas [286
refuse fame ; therefore I did not refuse '. If one desire to refuse (to officiate
at a sacrifice) on account of (another) sacrifice8 should he refuse it. But
if (the offerer) is one for whom it is not suitable to sacrifice, spontaneous
refusal is appropriate.
vi 35 (xxx. 9). The Angirases sacrificed for the Adityas ; to them as
sacrificing for them, they gave this earth full of fees ; being accepted it caused
them to burn ; they cast her away ; she becoming a lioness with gaping
jaws assailed men. Of her as she burned came forth thin fissures which are
now upon her ; aforetime she was all even, as it were. Therefore they say
4 He shall not accept a gift laid aside \ (thinking) ' Let it not, being pierced with
heat, pierce me with heat/ But if he should accept it, he should give it to
a hated rival ; he is ruined. Now as to yonder sun : he having taken the
form of a white horse with its body bound with a horse halter went (to.
them) (saying) ' This we bring (as a fee) for you.' Thus is the Devanitha1
recited,
' The Adityas, O singer, brought a fee to the Angirases ;
This, O singer, they did not approach ' ;
for they did not approach the (earth).
' But this, 0 singer, they did approach '
for they did approach yonder (sun).
' This, O singer, they did not accept,'
for they did not accept this (earth).
' But this, O singer, they did accept/
for they did accept yonder (sun).
' Lest the days be without discrimination '
he is the discriminator of the days.
' Without a leader 8 the sacrifices '
the fee is the leader of the sacrifices ; just as in this world a wagon with-
out a leader comes to harm, so the sacrifice without a fee comes to harm ;
therefore they say * At the sacrifice a fee should be given, if but a small one/
1 White and swift of motion,
And most rapid of foot,
Swiftly it accompliaheth its purpose ;
The Adityas, Rudras, Vasus praise thee,
This gift do thou accept, O Angiras ' ;
1 This must be the sense, as S&yana takes it : ix. 806) suggests tied aaann ' that they
asm&t «. drtvijy&t. may not be ' in this and the next case.
1 The text is the same in its variants save * Again the text is hopeless. Hang as before
that 99S. has data and y<v&J. The text is renders 'he being carried away9, Che
hopeless; Haug renders c he being carried wise men were without a leader (from
away \ neta{h) « vSUa^ Weber (Ind. Stud. S&yana). Read below aiyalpik&pi.
287]
The Devanitha
[ — vi. 36
Verily thus they sought acceptance of their gift.
1 This gift, great and broad,
Let the gods give as a boon,
Let that be pleasing to you,
Given be it day by day,
Do ye accept it.'
Verily thus they accepted 3 it. He recites this Devanitha taking it by
Padas like a Nivid ; he says om with its last Pada as in the case of a Nivid.
vi. 36 (xxx. 10). He recites the Bhutechads * ; by means of the Bhutechads
the gods assailed the Asuras with battle and with craft. The gods, having
obscured by the Bhutechads the might of the Asuras, overcame them ; verily
thus the sacrificers having obscured by the Bhutechads the mightof the hated
rival overcame him. These he recites by half verses, for support. He recites
the Ahanasya (verses) ; * from this organ is seed poured, from seed offspring
are born ; verily thus he secures propagation. Ten he recites ; the Viraj
has ten syllables ; the Vir&j is food ; from food is seed poured ; from seed
offspring are born ; verily thus he secures propagation. In them he inserts
the sound o ; the sound o is food ; from food is seed poured, from seed off-
spring are born ; verily thus he secures propagation. In ' I have celebrated
Dadhikravan ' he recites the Dadhikra (verse) ; 3 Dadhikrft is the divine filter ;
herein he has said a speech full of impurity ; thus speech he purifies with
the divine filter. It is in Anustubh ; the Anustubh is speech ; thus with its
own metre he purifies speech. In * The most sweet draughts are pressed '
he recites (verses) to Soma, the purifying ; 4 (verses) to Soma, the purifying
are a divine filter ; herein he has said a speech full of impurity ; thus with
the divine filter he purifies speech. They are in Anustubh ; the Anustubh
is speech; verily thus with its own metre he purifies speech. In 'The
drop hath mounted Ar^umati ' he recites a triplet to Indra and Brhaspati ;6
' The hosts, godless, as they attacked,
With Brhaspati to aid, Indra overwhelmed '
8 Sayana clearly read ajagrabhaifan which in
sense is right, despite Aufrecht. In AB.
vi. 24 occurs paryagrahaisanu The most
probable reading is ajigrdbMfan with i as
elsewhere (Whitney, Sansk. Gr. $ 1081 b ;
cf. § 801 i), unless we allow at as an
abnormality for i.
1 AV. xx. 186. 11-18 ; RVKh. y. 21 ; 9£&
xii. 16. 4, 5, 8 ; VaiL xxxii. 80.
» AV. xx. 186. 1-10 ; RVKh. v. 22. 1-10 ;
VaiL xxxii. 81 ; A$S. viii. 8. 80-82 ; cf .
KB. xxx. 6 ; <?<?S. xii. 24. 2; 26. 1.
8 AV. xx. 187. 8; RV. iv. 89. 6; RVKh. v.
22. 13 ; cf. KB. xxx. 8 ; VaiL xxxii. 88.
The sense of vyShanasffdm is not quite
certain, as though Sayana takes it vi^ista,
still vi ' without * might do.
« RV. ix. 101. 4-6 ; A£S. viii. 8. 82 (reading
ca tisrah for catasrah) ; ££S. xii. 26. 2 ;
VaiL xxxii. 88.
6 RV. viii. 96. 18-16 j AV. xx. 187. 7-9 ; A9S.
viii. 8. 38 ; £$S. xii. 26. 2. udacdrya is
corrupt ; Weber {Ind. Stud. ix. 807) sug-
gests °cdri ; BR. v. 1412 uddcarya.
vL 36] The Qastras of the Hotrakas [288
(he says) ; the Asura folk were rebellious towards the gods ; Indra with
Brhaspati as companion smote away the Asura hue when attacking;
verily thus also the sacrificers by means of Indra and Brhaspati as aid
smite away the Asura hue when attacking. They say ' Should he recite
together 6 on the sixth day.7 Or should he not recite together V ' He
should recite together ' they say,8 ' why should he recite together on the
other days and not recite together on this?' Or rather they say 'He
should not recite together ; the sixth day is the world of heaven ; the world
of heaven is not a place where all meet ; only certain people meet in that
world. If he were to recite together, he would make it common. In that
he does not recite together, that is a symbol of the world of heaven ; there-
fore he should not recite together. Again as to his not reciting together ;
the litanies here are the Nfibhanedistha, the Valakhilyas, the Vrsakapi and
the Evayamarut ; if he were to recite together, he would loose the desire
that is in these. The Vrsakapi is connected with Indra; the prattle of
Aita$a is all the metres ; herein is the desire obtained which is in (the hymn)
in Jagati to Indra ; moreover the hymn is addressed to Indra and Brhas-
pati ; 7 the concluding verse is addressed to Indra and Brhaspati ; therefore
he should not recite together.
• With the normal form, RV. i. 57 ; AB. hi. 7 I. e. RV. viii. 96 (n. 5).
50. This explains VaU. xxxii. 85 which 8 Gf. above AB. vi. 26.
Galand has not identified.
PANCIKA VII
Supplementary Matter and the B£jasuya.
ADHYAYA I
The Division of the Sacrificial Animal.
vii. 1 (xxxi. 1). Now1 regarding the division of the sacrificial animal ; we
shall declare the division. The two jaws along with the tongue belong to
Prastotr ; the breast in eagle shape to the Udg&tr, the palatal part of the
throat to the Pratihartr, the right loin to the Hotr, the left to the Brahman,
the right thigh to the Maitravaruna, the left to the Brahmanacchansin, the
right side with the shoulder to the Adhvaryu, the left to the Upagatrs, the
left shoulder to the Pratipasthatr, the right lower foreleg to the Nestr, the
left to the Potr, the right foreleg to the Ach&vaka, the left to the Agnidh,
the right upper foreleg to the Atreya, the left to the Sadasya, the seat
and spine to the householder, the two right feet 2 to the man who gives
the fast milk to the householder, the two left feet to him who gives
the fast milk to the wife of the householder,3 the lip is common to
the two ; this the householder should leave over. They take the tail to the
wives, but they should give it to a Brahman. The fleshy growth on the
neck and three ribs belong to the Gravastut ; three ribs and half the flesh 4 to
the Unnetr, the other half of the flesh and the lungs to the slaughterer ; it
he should give to a Brahman, if he is not a Brahman. The head belongs to
the Subrahmanya priest, the skin to him who declares the pressing on the
next day ; 5 the sacrificial food to all or to the Hotr. These thirty-six each
1 The division is given in A£S. zii. 9, the
probably original source ; it is borrowed
from AB. in GB. iii. 18. The Upagatrs
are subordinate Sam an priests who accom-
pany the chants of the Saman singers ;
the Atreya is not a normal priest, but he
appears as specially privileged elsewhere,
e. g. K£S. x. 2. 21 ; KS. xxviii. 4. Gf. the
part of the Atreya in 9$S. zvi. 18, 19 ;
Weber, Ind. Stud. x. 884. See for the
division £B. iii. 8. 8 ; Schwab, Dos
AUindische Thieropfer, pp. 126-180.
37 [h.o.s. is]
* Say ana holds that the terms doh and
bdhu exhaust the forelegs, but this seems
unlikely ; the term here is pada * foot '.
3 Apparently this sense is meant, and so with
enayoh, but Sayana's comment is con-
fused.
4 The vaikarta is an unknown part, but
apparently near the Jcikasd, here perhaps
the ribs.
5 I. e. the Agnidh ; see A£S. vi. 11. 16.
Weber {Ind. Stud. ix. 808) cites PB. xvi.
18. 10 ; L?S. i. 1. 9, 12 ; 99S. xiv. 40. 21 ;
vii. 1 — ] The Division of the Sacrificial Animal [290
of one foot support the sacrifice; the Brhati has thirty-six syllables;
the worlds of heaven are connected with the Brhati ; verily thus they
obtain the breaths and the worlds of heaven; verily thus they proceed
finding support in the breaths and in the worlds of heaven. It is a
heavenly victim for those who thus divide it. But those who do it other-
wise, it is as if robbers or evildoers should rend an animal. This division
of the victim Qrautarsi Devabhaga knew ; but he left the world without
proclaiming it. But it is a superhuman being proclaimed to Girija
Babhravya ; since that time on men study it.
ADHYAYA II
Expiations for Errors in the Agnihotray &c.
vii. 2 (xxxii. 1). They1 say ' If one who has established the fires dies on
the fast day, how is it with his sacrifice? ' ' He should not sacrifice for him',
they say, ' for he has not arrived at the sacrifice.' They say ' If one who
has established the fires dies when the Agnihotra has been put on the fire or
the Samnayya milk or the oblations, what is the expiation here ? ' He should
put them all around so that they may all be burned together. That is the
expiation here. They say * If one who has established the fires dies when
the oblations have been put in place, what is the expiation here ? ' (Saying)
' Hail 1 ' to those deities for whom the libations were drawn he should offer
them whole in the Ahavaniya. That is the expiation here. They say ' If
one who has established the fires dies in absence, how is his Agnihotra to
be performed ? ' He should offer with the milk of (a cow) with a calf to
which it is to be won over ; 2 the milk of (a cow) with a calf to which it
is to be won over is different, as it were, the Agnihotra of the dead is
different as it were. Or they may offer with milk from whatever source.
Moreover they say ' They should keep kindled these fires, without offering,
until the bones are collected.' If the bones cannot be found, having
gathered three hundred and sixty leaf stalks,3 and having made of them
41. 11. The presence of the Sadasya, prdyapxtta (JAOS. xxziii. 71 seq.). For
who is not recognized by the Acval&yana this case cf. JB. i. 67. 1-3 ; £B. xii. 4.
school, bat only by the Kausltaki, is 2. 5.
another sign of later origin, as in the use * See TS. i. 8. 5. 1 ; TB. i. 6. 8. 4 ; Sayana's
of the word vibhdga; probably, as Lindner derivation from ^t& is very bad: Nftrft-
(Pdnini, p. 79) suggests, an older account yana on A£S. iii. 10. 17 recognizes the
has been superseded by the Sutra version. root van ; Vedic Index, L 462.
seq. ; * faftih is one of the extraordinary forms of the
Atharva- tradition : $a$Um must no doubt be read.
» For the Prftyaocittas cf. GB. xii. 6. 1
JTauf. xiv ; A0S. iii ; Ap. ix; Aih
291]
Expiations for Errors in the Sacrifice
[ — vii. 5
a human figure as it were, they should perform on it the usual round (of
ceremonies) and thus after mingling, the (fires) with the bones gathered
together remove them. A hundred and fifty should he place on the body,
a hundred and forty on the thigh bones, fifty on the thighs, and the rest on
the head. That is the expiation here.
vii. 3 (xxxii. 2). [As in AB. v. 27.1]
vii. 4 (xxxii. 3). They say 'If a man's Samnayya1 milked in the evening
becomes spoiled or some one carries it away, what is the expiation here V
Having divided into two the morning's milking, he should curdle one half of
it and sacrifice with it. That is the expiation here. They say ' If the morning
milking of the Samnayya becomes spoiled or some one carries it away, what
is the expiation here ? He should prepare in its place a cake for Indra or
Mahendra and sacrifice with it. That is the expiation here. They say ' If
the whole of his Samnayya becomes spoiled or some one carries it away,
what is the expiation here. (He should offer) a cake for Indra or Mahendra
just as above. That is the expiation here. They say ' If the whole of his
oblation becomes spoiled or men take them away, what is the expiation
then ? ' Having made them according to the deities out of butter, he
should offer with a butter oblation and thus perform another offering
without a flaw. The sacrifice is the expiation of the sacrifice.
vii. 5 (xxi. 4). They say * If on to a man's Agnihotra when put on the fire
something not fit for sacrifice falls, what is the expiation here 1 ' Having
poured it all into the offering spoon, and having gone east, he places the
kindling stick on the Ahavanlya, and having taken off a hot coal from the
north of the Ahavanlya he should pour the offering, either in silence or with
a verse to Prajapati.1 That is both offered and not offered. If it happens
when (the spoon) has been filled once or twice, the same procedure applies.
If he can remove it, having poured off the spoilt portion, and having poured
the unspoiled portion (into the offering spoon) he should offer it in the
ordinary way.2 That is the expiation here. They say ' If a man's Agni-
Weber (Ind. Stud. ix. 310) suggests parna~
sadah (cf. g$S. xii. 23. 13). The parallel
texts giving the rite have paU^avrntdni
(9$S. iv. 15. 19; K?S. xxv. 8. 15) or
°tsahindm (A'awf 83) or pdldfatsaruni (Ath.
Prdy. iii. 8). For tu'ripe = dvivifye cf.
Wackernagel, AUind. Gram. II. i. 30, 81.
1 The only changes are the omission of the
last sentence and the insertion of * They
say * before each hypothesis.
vii. 4. l I. e. the mixture of milk prepared at
the evening and on the morning for the
Agnihotra. The evening milk is made
sour and mixed with the fresh milk. Of.
Atharvaprayofcitta, ii. 1.
vii. 5. l RV. x. 121. 10. Cf. A?S. iii. 20. 28.
TB. i. 55. 8 and SB. xii. 4. 2. 4 differ.
See also Atharvapraycufcitta, i. 8 seq.
1 I. e. in the usual mode of unnayana, pouring
into the spoon ; TB. ii. 1. 8. 5. The
form vyapanayitum is very irregular ; for
parallels see Whitney, Sansk. Or. § 968 d.
Cf. JAOS. xxxiii. 78, n. 49. *» yacU is a
sign of lateness.
vii. 6 — ] Expiations for Errors in the Agnihotra
[292
hotra when put on the fire spills or pours over, what is the expiation
here ? ' He should pour water on it for expiation ; waters are expiation ;
then he touches (the rest) with his right hand and mutters. ' To the sky
a third, to the gods the sacrifice hath gone; thence may wealth come
to me ; to the atmosphere, a third, to the fathers the sacrifice hath gone ;
thence may wealth come to me ; to the earth a third, to me the sacrifice
hath gone ; thence may wealth come to me.' He then mutters (a verse)
to Visnu and Varuna,3 i By whose might the regions are established ;
Visnu guards that of the sacrifice which is well sacrificed, Varuna that
which is ill sacrificed ; verily (it serves) to appease both of them. That
is the expiation here. They say ' If, as he goes eastwards,4 the Agnihotra
which has been put on the fire spills or falls out, what is the expiation
here?' If he were to fetch it again, he would turn the sacrifice away
from the world of heaven ; he should stay where he is and others should
fetch to him the remains of the Agnihotra and he should offer it in the
usual way. That is the expiation here. They say ' If the offering spoon
splits, what is the expiation here ? * He should fetch another spoon and
offer ; then he should put on the Ahavaniya the broken spoon ; handle
in front, bowl behind. That is the expiation here. They say 6 * If there
is fire on a man's Ahavaniya, but that on the Garhapatya is extinguished,
what is the expiation here ? ' If he were to take out (the fire) to the east,
he would fall away from his abode; if to the west he would perform
the sacrifices like the Asuras; if he were to kindle afresh he would
produce a rival for the sacrificer ; if he should make (the Ahavaniya)
also go out, breath would forsake the sacrificer ; verily having gathered
the whole of it with the ashes he should put it in the place of the Garhapatya
and from it take out the Ahavaniya to the east. That is the expiation
here.
vii. 6 (xxxii. 5). They say * c If they take out a fire (and put it with)
Above AB. iii. 88.
The anacoluthon seems clear and S&yana so
takes it. Weber {Ind. Stud. is. 811 ) refuses
to accept it, but does not explain yasya
and the verbs do not suit that view.
The Ahavaniya is normally taken out to
the east from the Garhapatya which
alone remains in ; the five alternative
courses in the circumstances are (1) to
to take as the Garhapatya the Ahavaniya
and then take out the Ahavaniya from
it ; (2) to take out the Garhapatya from
the Ahavaniya, like the Asuras (TB. i. 1.
4. 4; ; (8) to rekindle the fire ; (4) to ex-
tinguish the Ahavaniya also, and (5) to
remove the whole fire to the Garhapatya
and then take out the Ahavaniya. All
tho modes are aUowed by A£S. iii. 12.
21-25 in defiance of the Br&hmana. The
same result is arrived at by the £B. xii.
4. 8. 6-10 by somewhat different argu-
ments. Cf. Ath. Pr&y. i. 5 ; JB. i. 61. 8-7
which agrees closely with £B. (JAOS.
xxiii. 848, 844).
The readings (abhyuddhant and abhyuddto-
reyuh) of JB. i. 66. 2 and £B. xii. 4. 8. 4
suggest the rendering foUowed ; the fire
taken out being from the Garhapatya ;
293]
Expiations for Errors affecting the Fires [ — vii. 7
a man's fire what is the expiation then V If he can see it, removing the
former (fire) he should put down the other ; if however he cannot see it,
he should offer a cake on eight potsherds to Agni with Agni ; the invita-
tory and offering verses for it are 2 ' Agni by Agni is kindled ' and ' For
thou, O Agni, by Agni.' Or he should offer a libation in the Ahavanlya
with ' To Agni with Agni hail ! ' That is the expiation here. They say
' If a man's Garhapatya and Ahavanlya unite together what is the expiation
here ? ' He should offer to Agni as delight a cake on eight potsherds ;
its invitatory and offering verses are3 'O Agni come for delight1, and
'Who Agni for the delight of the gods.' Or he should offer a libation
in the Ahavanlya with ' To Agni as delight hail ! ' That is the expiation
here. They say ' If all a man's fires should unite together, what is the
expiation here ? ' He should offer a cake on eight potsherds to Agni as
discrimination; its invitatory and offering verses are4 'He hath shone
like the sun at the breaking of the dawns ' and ' Thee, O Agni the tribes
of men praise.' Or he should offer a libation in the Ahavanlya with
' To Agni as discrimination hail t ' That is the expiation here. They say
'If a man's fire unite with other fires, what is the expiation here?'
He should offer a cake on eight potsherds to Agni the charred;6 its
invitatory and offering verses 6 are ' Agni hath roared like Dyaus thunder-
ing' and 'As our fathers of old/ Or he should offer a libation in the
Ahavanlya with 'To Agni the charred hail!' That is the expiation
here.
vii. 7. (xxxii. 6). They say ' If a man's fires are involved in a village fire,
what is the expiation here ? ' He should offer a cake on eight potsherds to
Agni, the spoiler ; the invitatory and offering verses are l c In our cattle
fray ' and ' Do not as in the great contest.' Or he should offer a libation
in the Ahavanlya with ' To Agni, the spoiler, hail ! ' That is the expiation
here. They say ' If a man's fires be united with a divine conflagration,
what is the expiation here ? ' He should offer a cake on eight potsherds
else the sense might be, if people need-
lessly take out an Ahavanlya, where
there is an Ahavanlya; then the old one
if still recognizable is to be extinguished.
The reading of Aufrecht yady u for yadya
of the MSS. is essential.
BV. i. 12. 6 ; viii. 48. 14 ; A£S. iii. 18. 8, 12 ;
cf. 99S. iii. 4. 1 ; 5. 1 ; JB. i. 65. 8 ; £B.
xii. 4. 8. 6.
BV. vi. 16. 10 ; i. 12. 9 ; A?S. iii 1 . 6, 12 ;
cf. 99S. iii. 4. 8 ; 5. 2 ; JB. . 65. 4.
BV. vii. 10. 2 ; v. 8. 8 ; A9S. iii. 18. 5, 12,
where the offering verse is BV. vi 6. 8 ;
cf. 99S. iii. 4. 4 ; 5. 8 : JB. i. 64. 1 ; M£S.
iii. 4. 4, 5 ; Ap9S. ix. 8. 18 ; 9B. xii. 4.
4.2.
5 Ksamavant is doubtful : cf. NS. i. 8. 9 ;
S&yana takes it as = ksam&vant, ' patient '
or ' forgiving * ; Ap£S. ix. 8. 17 has a
different use of it ; cf. Ath. Pray. v. 4.
• BV. x. 45. 4 ; iv. 2. 16; A9S. iii. 18. 4, 12
with different order of verses and a new
sense ; cf. (}$&* iii. 4. 13. For the whole
cf. Atharvaprayafcitla, ii. 7 ; v. 4, 5.
1 BV. viii. 75. 11 and 12 ; A£S. iii. 18. 7, 12 ;
99S. iii. 4. 5 5. 4 ; £B. xii. 4. 4. 8.
vii. 7 — ] Expiations for Errors in the Sacrifice [294
to Agni as in the waters ; its invitatory and offering verses are * * In the
waters, O Agni, is thy seat* and ' The clever, of pure insight hath wrought
a wondrous deed.' Or he should offer a libation in the Ahavaniya with
' To Agni as in the waters hail ! ' That is the expiation here. They
say ' If a man's fires are united with the fire which burns a corpse, what
is the expiation here?' He should offer a cake on eight potsherds to
Agni, the pure ; its invitatory and offering verses are 3 ( Agni of purest
vows' and 'Up, O Agni, thy pure (rays).' Or he should offer a libation
in the Ahavaniya with ' To Agni, the pure, hail ! ' That is the expiation
here. They say ' If a man's fires are involved in a forest fire, what is the
expiation here ? ' He should mount (the fires) on the two fire sticks * or
take out a fire brand from the Ahavaniya or from the Garhapatya ; if he
cannot so do, he should offer a cake on eight potsherds to Agni, the
spoiler; its invitatory and offering verses have been given. Or he should
offer a libation in the Ahavaniya with 'To Agni, the spoiler, hail!'
That is the expiation here.
vii. 8 (xxxii. 7). They say ' If at the fast day one who has established the
fires weeps, what is the expiation here ? ' He should offer a cake on eight
potsherds to Agni, the supporter of vows ; its invitatory and offering verses
are l ' Thou, O Agni, art the supporter of vows, the pure ' and ' Supporting
vows, guardian of vows, undeceived.' Or he should offer a libation in
the Ahavaniya with c To Agni, supporter of vows, hail ! ' That is the
expiation here. They say 'If one who has established the fires on the
fast day should happen to commit a breach of his vow, what is the
expiation here?' He should offer a cake on eight potsherds to Agni,
the lord of vows ; its invitatory and offering verses are 2 ' Thou, O Agni,
art the guardian of vows' and 'If we have contravened your vows.'
Or he should offer a libation in the Ahavaniya with ' To Agni, the lord
of vows, hail ! ' That is the expiation here. They say ' If one who has
established the fires should omit the offering at new or at full moon,
what is the expiation here 1 ' He should offer a cake on eight potsherds
to Agni, the maker of ways ; its invitatory and offering verses are 3 ' For
thou knowest, O wise one, the ways ' and ' We have come to the way of
2 RV. viii. 43. 9 ; iii. 1. 3 ; A£S. iii. 18. 8, 12 prdyafcWa, ii. 7 and 8.
with viii. 43. 28 as second ; cf. 9£S. iii. » A£S. iii. 12. 14 ; TB. ii. 4. 1. 11 : ?9S. iii.
4. 7 ; 5. 5 ; £B. xii. 4. 4. 4. 4. 12 ; 5. 9. Cf. JAOS. xxxiii. 86, n. 267.
8 RV. viii. 44. 21 and 17 ; A£S. iii. 18. 4 ; * RV. viii. 11. 1 ; x. 2. 4 ; A$S. iii. 13. 2, 12;
9?S. iii. 4. 6. No verses are given in cf. 9?S. iv. 4. 11.
A?S. Cf. ?B. xii. 4. 4. 6. s RV. vi. 16. 8 ; x. 2. S ; A£8. iii. 10. 10-12 ;
4 Cf. $B. xii. 4. 8. 10 ; 4. 1 ; 6. 2. 1 ; xiii. 6. cf. g?S. iv. 4. 2 : 5. 7 ; JAOS. xxxiii. 80,
2. 20 ; iv. 6. 8. 8 ; <?<?S. ii. 17. 1-6 ; K$S. n. 143.
v. 8. 1 ; xxi. 1. 17. Cf. also Atharra-
295] Expiations for various Errors [ — vii. 9
the goda' Or he should offer a libation in the Ahavaniya with cTo
Agni, the maker of ways, hail ! ' That is the expiation here. They say
( If all a man's fires are extinguished, ^yhat is the expiation here ? ' He
should offer a cake on eight potsherds to Agni, the fervid, connected
with man, the purifying ; its invitatory and offering verses are 4 ' O come
with fervour among men' and 'Come to us with fervour among men.'
Or he should offer a libation in the Ahavaniya with 'To Agni, the
fervid, connected with men, the purifying hail ! ' That is the expiation
here.
vii. 9 (xxxii. 8). They say * If one who has established the fires eats
new food without making the Agrayana offering, what is the expiation
here ! ' He should offer a cake on twelve potsherds to Agni Vai$vanara ;
its invitatory and offering verses are1 'Vaijvanara hath produced' and
' Present in the sky, present Agni on earth.' Or he should offer a libation
in the Ahavaniya with ' To Agni Vaifvanara hail ! ' That is the expiation
here. They say * If one has established his fires and a potsherd be lost
what is the expiation here?' He should offer a cake on two potsherds
to the A^ins ; its invitatory and offering verses s are ' O Afvins to our
abode ' and ' With chariot rich in cattle O Nasatyas.' Or he should offer
a libation in the Ahavaniya with 'To the A$vins hail!' That is the
expiation here. They say ' If one has established the fires and the filter
be lost, what is the expiation here?' He should offer a cake on eight
potsherds to Agni with the filter ; its invitatory and offering verses are 3
'Thy filter is outstretched, O lord of prayer' and 'The filter of the
burning one outstretched in the sky.' Or he should offer a libation in
the Ahavaniya with ' To Agni with the filter hail ! ' That is the expiation
here. They say 'If one has established the fires and the gold be lost,
what is the expiation here ? ' He should offer a cake on eight potsherds
to Agni with the gold; its invitatory and offering verses are4 'Golden
haired in the expanse of the atmosphere' and 'The well winged ones
strengthen in the ways.' Or he should offer a libation in the Ahavaniya
with ' To Agni with the gold hail ! ' That is the expiation here. They
say 'If one who has established the fires were to offer without having
bathed in the morning, what is the expiation here ? ' He should offer
« RV. again has not this ; see A£S. iii. 12. 27. 2 RV. i. 92. 16 ; vii. 72. 1 ; not in A$S. in
Agni BQJanadvant is one connected with this use.
the root jan seen in janesu. S&yana leaves s RV. ix. 83. 1 and 2; not in A.9S. in this
it untranslated. Gf. MS. i. 8. 9. use.
1 Above AB.v. 17; RV. i, 98. 2; onlyinA9S. * RV. i. 77. 1 and 2; not in this sense in
ii. 16. 2 in another ritual. A^S., which has it in the Karfrfgti, ii.
18.7.
vii. 9 — ] Expiations for Errors in the Agnihotra [296
a cake on eight potsherds to Agni as Varuna ; its invitatory and offering
verses are 5 ' Thou for us 0 Agni, knowing Varuna ' and ' Thou O Agni
be nearest with aid to us.' Or he should offer a libation in the Ahavaniya
with ' To Agni as Varuna hail ! ' That is the expiation here. They say
'If one who has established the fires should eat the food of a woman
with child, what is the penance here ? ' He should offer a cake on eight
potsherds to Agni of the thread ; its invitatory and offering verses are 6
' Extending the thread of the atmosphere do thou follow the light' and
'Do ye, O Soma born, bind the axle strings.' Or he should offer a
libation in the Ahavaniya with 'To Agni of the thread hail!' That is
the expiation here. They say 'If one who has established the fires
should live, hearing himself spoken of as dead,7 what is the expiation
here ? ' He should offer a cake on eight potsherds to Agni the fragrant ;
its invitatory and offering verses are8 'Agni as Hotr hath set down,
good sacrificer ' and ' True he hath made to-day our offering to the gods.'
Or he should offer a libation in the Ahavaniya with ' To Agni, the fragrant,
hail ! ' That is the expiation here. They say ' If one has established
the fires and his wife or a cow produces twins, what is the expiation
here?' He should offer a cake on thirteen potsherds to Agni with the
Maruts; its invitatory and offering verses are9 'O Maruts in whose
dwelling ' and ' Like the spokes, none last, like the days.' Or he should
offer a libation in the Ahavaniya with ' To Agni with the Maruts hail ! '
That is the expiation here. They say 'Should a man without a wife
offer the Agnihotra? Or should he not offer it?' 'He should offer*
they say ; if he were not to offer he would be a mock man.10 ( What
is a mock man ? ' (they ask) ; ' One who (offers) neither to gods nor to
the fathers nor to men.' Therefore, even if one has no wife, he should
offer the Agnihotra. With regard to this a sacrificial verse u is recited
' Even one who has no wife and who drinks no Soma
Should sacrifice in the SautramanI ;
" Sacrifice to free thyself from debt to father and mother "
In accord with this command is this rule of scripture.'
Therefore should he make one, who is connected with the Soma, sacrifice.
5 RV. iv. 1. 4 and 5 ; not in A£S. 8 RV. v. 1. 6 ; x. 53. 3 ; AfS. iii. 13. 11 has
6 RV. x. 53. 6 and 7. In A$S. ix. 10. 15 the surabhaye for surabhimate.
first verse is used otherwise ; see below 9 RV. i. 86. 1 ; v. 58. 5 ; AfS. has not these
AB vii. 12. verses in this use.
7 The construction is so odd that jivet seems 10 The anaddh&pu,ru$a appears in a different
obviously needed ; A£S. iii. 13. 11 has connexion in the £B ; see Eggeling, SBE.
yasminjlve mria^abdah, Cf. JAOS. xxxiii. xli. 197, 206, 207.
98, n. 498. n The verse is bad metre : ayam with sautrd-
297]
The Rule of Fasting
[ — vii. 11
[vii. 10 (xxxii. 9), They a say * Why does a man without a wife offer at
command the Agnihotra ? ' If one has commenced 2 (the sacrifice), and his
wife dies or disappears, how does he offer the Agnihotra? ' * Sons, grand-
sons, and great grandsons (he wins) ' they say, * in this and yonder world ;
in this world is yonder (world) of heaven, by that which is not heaven one
mounts to the world of heaven.' He maintains the continuity of yonder
world. Therefore they perform the piling for one without a wife. How
does one without a wife perform the Agnihotra? ' The wife is faith, the
sacrificer truth ; faith and truth are the highest pair ; by faith and truth
as a pair he conquers the worlds of heaven ' (he should reply).
vii, 11 (xxxii. 10). They 1 say, ' In that he fasts at the new and full
moon, it is because the gods do not eat the oblation of one who does not keep
his vow of fasting ; therefore does he fast (thinking) ' May the gods eat my
oblation.' ' On the first 2 full moon day should he fast ' is the view of
Faingya ; * on the second ' that of Kausltaki. The first full moon day is
Anumati, the second R&ka ; the first new moon day is Sim vali, the second
Kuhu. The period is that when (the sun) sets near or rises towards the
moon. On the first full moon should he fast. In that he begins not having
manyd might do as a correction. Aufrecht
points out that <mrn\ is really the origin
of the gloss anrndrthdl. The construction
seems to be abbreviated : the rule is laid
down in the first line and the reason
given in the second, and yrvtify strictly
speaking requires iii in front of it. The
Sautr&manl is to be performed ; a fortiori
the Agnihotra. S&yana cites the rule of
the three debts to the gods, fathers, Rsis
(TS. vi. 8. 10. 5), and Visnu's rule that
sacrifices are to be continued even on
a wife's death using a substitute for
the wife, for which he cites the Smrti
authority. On the other hand Hanu (v.
168) prescribes the burning of a wife in
the fires and a repiling, contrary to AGS.
vi. 10. 9 ; Bharadvaja and a MaitrayanI
9ruti. Cf. Tfijfi. i. 88.
S&yana, who explains this after the next
chapter, expressly states that in some
defas these two chapters were not read,
and that his predecessors did not com-
ment on them. This chapter is clearly
in part at least corrupt.
nitrisUj according to Sftyana, refers to one
who has commenced his duties as a house-
holder including the Agnihotra. The
repetition of agnihotram is as in f 4. The
38 [h.o.«. si]
point of the sentence following is hope-
lessly obscure. Haug takes druroha as a
first person and, following S&yana, yaa-
yatidm patnim naichet as 'who does ndt
wish for a (second) wife', but this is
impossible unless ya . . nechtt is read.
Weber despairs of the passage ; perhaps
yasyaisa patrii na$yet.
vii. 11. l This is a mutilated and partially
unintelligible version of KB. iii. 1 ; cf.
Weber, Jyotiaka, pp. 61, 62.
* This is clearly a reference to the doctrine of
two (new and) full moon days (9?S. i. 8.
8-6), one of which is when the sun and
moon when full are visible together at
sunset, and one when the full moon is
only visible after sunset. S&yana, how-
ever, takes the sense that the time for
the rite falls on the period between sun-
rise and sunset, which may be connected
with the fourteenth and first days of the
two halves of the month. Haug gets the
same result by taking tithi as defined in
terms of the setting and rising of the
moon. But the sentence is a mere cor-
ruption of KB. iii. 1 : ydrk paryastamayam
ufeorjMcl tit sa sthitih ; the tithi is a concep-
tion of the Sutra period only. For the
names cf . Weber, Ind. Stud, v. 228, 229.
vii. 11 — ] Expiations for Errors in the Agnihotra
[298
discerned the moon in the east at the new moon, and in that he sacrifices,
thereby they purchase the Soma, thereby the second.8 On the second
should he fast; on the latter days Soma sacrifices in accord with
Soma the deity 4 ; the moon is the Soma of the gods ; therefore should he
fast on the second day.]
vii. 12 (xxxii. 11). They say,1 ' If the sun rises or sets on a man's fire
before it is taken out, or if being taken forward it dies out before the
oblation, what is the expiation here ? ' He should put gold in front when
taking it out in the evening ; gold is a pure light, yonder sun is a pure light ;
verily thus gazing on the pure light he takes it out. Having interposed
silver he should take it out in the morning ; that is a symbol of the night.
Before the blending of the shadows he should take out the Ahavaniya ;
the shadow is the darkness, death ; verily thus with this light he crosses
over the shadow, the darkness, death. That is the expiation here. They
say, ' If a wagon or a chariot or a dog 2 come between the Garhapatya and
the Ahavaniya, what is the expiation here V 'He should not pay heed to
it/ they say, ' on his self are the (fires) placed s.' If he should pay heed to it,
he should draw a continuous stream of water from the Garhapatya to the
Ahavaniya with 4 ' Stretching the thread of the atmosphere do thou follow
the light/ That is the expiation here. They say, ' When he is piling on
fuel to the fires should he procure the Anvaharyapacana ? Or should he
not procure it?1 'He should procure,' they say; he places the breaths in
himself who piles the fires; the Anvaharyapacana is the most fond of
food of them ; in it he offers the libation with ' Hail to Agni, the eater
of food, the lord of food.' An eater of food, a lord of food, he becomes, he
attains with his offspring proper food who knows thus. When about to
offer he should move between the Garhapatya and the Ahavaniya ; when
he moves by this way the fires know ' He his going to offer in us.' ' When
he moves by this way the Garhapatya and the Ahavaniya smite away his
guilt; he with guilt smitten away goes aloft to the world of heaven';
so they quote a Brahmana. They say, ' How should one revere the fires
when about to go away, or when having returned after absence or
Sayana did not read tena somath krinanti
and the words are apparently corrupt ;
so after tewttar&th something seems to
be missing unless it be yajcmti under-
stood, which is poor sense. KB. has a
a different reading with good meaning.
The sense here is clearly imperfect, and, as
KB. shows, corrupt.
Cf. <?B. xiL 4. 4. 6.
A$9& in Aufrecht's edition is improbable
though ofoa occurs in M^S. iii. 4. 9, as
the verb is singular and fttf seems clearly
right, apdh ia also used by Haug ; Sayana
does not interpret, naturally enough.
Cf. AfS. iii. 10. 10-15 where fwl is men-
tioned. So 99S. ii. 6 .18 : fvdpode gate ;
I9S. ix. 10. 15 ; £B. xii. 4. 1. 4 ; JR L
51.4.
hi id apparently was read by Sayana and so
the Anand. ed. But hitdh is much better.
BV. x. 53. 6 ; A£S. iii. 10. 15 ; 9fS. it 6.
13.
299]
The Legend of Qunahfepa
[ — vii. 13
day by day?' 'In silence/ they say; in silence men await a superior's
orders. But also they say, ' Day by day they fear through the sacrificer's
lack of faith removal or extinction. He should revere them with, ' Safety
to you, safety to me.' Safety becomes his lot.5
ADHYAYA HI
Tlie Legend of Qunahpepa.
vii. 13 (xxxiii. 1). Hari$candra 1 Vaidhasa Aiksvaka was the son of a
king ; a hundred wives were his, but he had no son from them. In his
house dwelt Parvata and Narada ; he asked Narada :
* Since * now men desire a son,
Both those that have and those that have not knowledge
What doth a man gain by a son ?
Tell me that, O Narada/
He, asked in one verse, replied in ten :
* A debt he payeth in him,
And immortality he attaineth,*
That father who seeth the face
Of a son born living.
The delights in the earth,
The delights in the fire,
The delights in the waters of living beings,
Greater than these is that of a father in a son.
By means of a son have fathers ever 4
Passed over the deep darkness ;
The self is born from the self
8 The Ap£S. vi. 27. 2 ascribes to a Bahvrca
Br&hmana the use of a Mantra noma vo
m
'stu pravatey&mi (or pr&v&tsatn : so read for
°tsyam) for one who is about to go and
for one on his return. This does not
agree with either the text or the KB. ii.
5, though the latter does not specify the
Mantras, nor with $9S. Cf. Keith, JRAS.
1915, pp. 498-498.
1 The tale of ^unajieepa is to be repeated to the
king after the anointing at the end of the
Marutvatlya, by the Hotr sitting on a
golden seat south of the Ahavanlya ; the
response of the Athvaryu to each Gatha
is tathdy to each Re cm, to the prose of
course nothing ; see A£S. ix. 8. 9-16. The
legend also occurs in $£S. xv. 17 seq. It
has been edited in both Torsions by
Max Muller in his History of Ancient
Sanskrit Literatur$ (1869), pp. 578-688, by
Fr. Streiter (Berlin, 1861), and trans-
lated also by Roth (IS. i. 457 ; ii. 112).
A revised text is given in the 2nd ed. of
Bfthtlingk's Chrtstomathie.
2 yan-yad should be read, perhaps, though
yam is good enough sense. 99& has ton
nahprabruhi N&rada.
9 vindate, $£S.
4 Or ' the fathers passed assuredly '. For sa
irdvatl which is the reading of all the
MSS. in 993. also, BOhtlingk has sair&-
vail ; see AB. vi. 21. In c there is in the
MSS. of the 993. a variant yajka and so
the Mitaktard cited by Max Mailer.
vii. 13—]
The Bajasuya
[300
The (son) is (a ship), well-found, to ferry over.
What is the use of dirt, what of the goat-skin ?
What of long hair, and what of fervour ?
Seek a son, O Brahmans,
This is the world's advice 6.
Food is breath, clothing a protection,
Gold an ornament, cattle lead to marriage,
A wife is a comrade, a daughter a misery,
And a son a light in the highest heaven.6
The father entereth the wife,
Having become a germ (he entereth) the mother,
In her becoming renewed,
He is born in the tenth month.7
A wife hath her name of wife,
Since in her he is born again
He is productive, she productive,
The seed is placed here.8
The gods and the seers
Brought her together as great brilliance ;
The gods said to men
" This is your mother again/' 9
" A sonless one cannot attain heaven,"
All the beasts know this ;
Therefore a son his mother
And his sister mounteth.
This is the broad and auspicious path
Along which men with sons fare free from sorrow ;
• vaddvadah is probably to be read as an in-
tensive like caldcakky car&cara, cf. Wacker-
nagel, AUind. Gramm. ii. 1. 147. Sayana
has avad&vadali as = not deserving blame,
Both (Ind. Stud. i. 468) rendered ' He is
a blameless world ' ; so Streiter and
Weber ; * he is undoubtedly the world '
Max Muller. The comm. sees here a
reference to the four dcramas, but without
ground.
9 The connexion of cattle and marriage is
reasonable enough, and the conjecture
accepted by Bdhtlingk 'viv&h&h is very
unnatural. Bohtlingk also suggests
kanyd for duhUa metri causa, but this is
whoUy unnecessary and in AB. viii. 22.
6 we have ddhyaduhitrnSm where duh? «
one syllable. He takes annam, as is na-
tural, predicatively, but this is against
the context
7 9£S. has atha for sa maiaram. For the ten-
month year of gestation cf . the old Roman
year, Censorin. de die natali, c. 20 ; Vtdic
Index, ii. 159.
8 The sense of dbhuiir esd dbhUtih as is neces-
sary for the metre is uncertain and
obscure : Bohtlingk quite needlessly
reads & bhumir t§& bhavati. Hiilebrandt
suggests that the sense is ' She is pro-
creation ; the germ is procreation ; it is
hidden in her,' but it is more reasonable
to assume that the two dbhiiti forms are
father and mother. Sayana renders as if
bh&tih and dbhutih were read. Max Muller
has ' She is a mother, because she brings
forth \
• This verse is transposed in 9£S. with the
next.
301]
The Legend of Qunahgepa
[— vii. 14
On it beasts and herds gaze
For it they unite even with a mother.10
Thus he told him.11
vii. 14 (xxxiii. 2). Then he said to him, * Have recourse to Varuna, the
king, (saying) ' Let a son be born to me ; with him let me sacrifice to thee/
' Be it so/ (he replied). He went up to Varuna, the king, (saying) ' Let
a son be born to me ; with him let me sacrifice to thee.' ' Be it so ' (he
replied). To him a son was born, Rohita by name. To him he said * A son
hath been born to thee ; sacrifice to me with him/ He said ' When a victim
is over ten days old then it becomes fit for sacrifice ; let him become over
ten days old ; then let me sacrifice to thee with him/ ' Be it so ' (he replied).
He became over ten days old. He said to him ' He hath become over ten
days old ; sacrifice to me with him/ He said ' When the teeth of a victim
appear, then it becomes fit for sacrifice ; let his teeth appear; then let me
sacrifice to thee (with him)/ ' Be it so ' (he replied). His teeth appeared ;
he said to him ' His teeth have appeared ; sacrifice to me with him/ He
said ' When the teeth of a victim fall, then it becomes fit for sacrifice ; let
his teeth fall ; then let me sacrifice to thee/ ' Be it so ' (he replied). His
teeth fell ; he said to him * His teeth have fallen ; sacrifice to me with him/
He said ' When the teeth of a victim appear again, then it becomes fit for
sacrifice ; let his teeth appear again ; then let me sacrifice to thee/ ' Be it
so ' (he replied). His teeth appeared again ; he said to him ' His teeth have
appeared again ; sacrifice to me with him/ He said ' When the Esatriya is
fit to bear arms,2 then is he fit for sacrifice ; let him win his arms ; then let
me sacrifice to thee/ ' Be it so ' (he replied). He won 3 his arms ; he said
to him ' He hath now won 4 his arms ; sacrifice to me with him/ ' Be it so '
he said and addressed 5 his son ' O my dear one, this one gave thee to me ;
10 99$. nas vitato devaydnah in a, and in b
yendkramante putrino ye'vicokdh; in c it
omits ca ; and in d ends mithunam caranti
and has mdtary api. tat te is preferred by
BGhtlingk, and tasmdt without te is also
possible. The practice here referred to
is reported of the Irish by Strabo iv. 5. 4 ;
its prevalence in Iran (cf. Meyer, Hist,
de VAntiq. L 88) is not in all probability
here referred to, though, of course, it
may be suggested that a reference is
meant.
11 h&smai is, of course, necessary for the
grammar. 9?S. omits it. Aufrecht (p.
481) prefers ha sm&smd dkhydya ; Bfiht-
lingk (BKSGW. 15 Dec. 1900, p. 417),
however, prefers hdsmd, as suggested by
Weber, on the ground that iti ha sma
does not elsewhere precede an absolute ;
for atha after an absolute see Delbruck,
AUind. Synt. p. 409.
1 The two verses here differ slightly : 99&
omits the words at the end of AB. vii. 18
after iti and has sa hovaca, aa vai me brUhi
yaihd me putro jdyeteti, tarn hovaca, &c.
2 samnaham prdpnoti 99s- > clearly inferior.
The form sdmndhuka is irregular for
eathn&huka.
3 prdpat in both versions must be prdpa aa
Bdhtlingk points out.
4 prdpat of 99s* is de&riy necessary.
s cakre 99s •> which is, of course, the older
form ; but contra below AB. vii. 16, n. 4.
Vll. 1
•]
The Majasuya
[302
come, let me sacrifice to him with thee/ ' No ' he said and taking his bow
went to the wild, and for a year he wandered in the wild.
vii 15 (xxxiii. 3). Then Varuna seized Aiksvaka ; his belly swelled up.
This Rohita heard ; he went from the wild to the village. To him Indra
came in human form and said
' " Manifold is the prosperity of him who is weary/'
So have we heard, O Rohita ;
Evil is he who stayeth among men,
Indra is the comrade of the wanderer.1
Do thou wander 2 \ (Thinking) ' This Brahman hath bidden me u wander ",
he 3 wandered for a second year in the wild. He came from the wild to
the village. To him came Indra in human form and said
' Flower-like the heels of the wanderer,
His body groweth and is fruitful ;
All his sins disappear,
Slain by the toil of his journeying.4
Do thou wander'. (Thinking) ' This Brahman hath bidden me " wander ",
he wandered for a third year in the wild. He came from the wild to the
village. To him came Indra in human form and said
' The fortune of him who sitteth also sitteth,
But that of him who standeth standeth erect ;
That of him that reclineth lieth down ;
The fortune of him that moveth shall move indeed.0
Do thou wander.' (Thinking) ' This Brahman hath bidden me " wander ",
he wandered for a fourth year in the wild. He came from the wild to the
village. To him came Indra in human form and said
1 Kali he becometh who lieth,
Dv¶ when he riseth,
Treta when he standeth erect
And Krta when he moveth.4
1 The reading is clearly right as ttdna ; Sayana
recognizes as an alternative n&nafrantaya.
There is a v. I. cana for janah (ffiS. Weber
(Ind. Stud. ix. 814) with Streiter renders
as ndnd wprant&ya. The curious nrsadvara
Bfthtlingk (on Katha Up. v. 2) derives
from nrtad varasad in RV. iv. 60. 5. ((S.
has nisadoarah.
* Rohita is added in 9£S. here and through-
out.
8 sa in 9?S. throughout.
4 9?S. Put* t^e verse after Kalih, &c. It has
phalagrahih and prate 'sya.
0 carafe' is not only certain, but clearly correct,
both for metrical reasons and as more
pointed than carati,
* 99S. h&spurusah for bhavati, and utthitah for
uttitthan. The throws of dice are clearly
meant, not as Sayana, the four Tugas,
despite the agreement of Max Muller
Anc. Sanskf Lit. p. 412) and Weber {Ind.
Stud. ix. 816): Manu, ix. 302 is no
evidence for the AB. and the ages are not
Vedic, as AV. x. 8. 39, 40 (cited by
Jacobi, GGA. 1895, p. 210) is not thus to
be understood.
303]
The Legend of Qunahgepa
[ — vii. 16
Do thou wander.' (Thinking) ' This Brahman hath bidden me "wander",
he wandered for a fifth year in the wild. He came from the wild to the
village ; to him Indra came in human form and said
' Wandering one findeth honey,
Wandering the sweet Udumbara fruit,
Consider the pre-eminence of the sun,
Who wearieth never of wandering.7 '
Do thou wander.1 (Thinking) ' This Brahman hath bidden me " wander ",
he wandered for a sixth year in the wild.8 He found in the wild Ajigarta
Sauyavasi, a seer, overcome with hunger.9 Three sons were his, Qunahpucha,
Qunahfepa, and Qunolangula. He said to him10 'O seer, I offer thee a hundred ;
let me redeem myself with one of these.' Keeping back the eldest son, he
said ' Not this one ' ; * nor this one ' (said) the mother, (keeping back) the
the youngest son. They made an agreement regarding the middle one,
Qunah9epa. Having given a hundred for him 11, taking him, he went from
the wild to the village. Going to his father he said, ' O father dear, come,
let me redeem myself with this one.' He went12 to Varuna, the king
(saying) * With this one let me sacrifice to thee.' ' Be it so ' (he replied) ;
' A Brahman is higher 13 than a Ksatriya ' Varuna said. To him he pro-
claimed this sacrificial rite, the Rajasuya. On the day of anointing he took
the man as victim.
vii. 16 (xxxiii. 4). For him Vi^vamitra was the Hotr, Jamadagni the
Adhvaryu, Vasistha the Brahman, and Ayasya the Udgatr.1 When he had
been brought up they could not find one to bind him ; Ajigarta Sauyavasi
said * Give me another hundred, and I shall bind him.' They gave him
another hundred ; he bound him. When he had been brought up, bound,
and the Apri verses had been said over and fire carried round him,2 they
could not find one to slaughter him ; Ajigarta Sauyavasi said ' Give me
another hundred, and I shall slaughter him.' They gave him another
hundred and he whetting3 his knife went forward. Then Qunahfepa
7 Qramanatn is read by Hillebrandt in 95$.,
where there is good MS. authority for
^rayamdnam,
8 9?S. has another verse and another year of
wandering.
* 99s* has the insertion of putrath bhak*(y)a-
manam and reads afan&y&pafUam, which
is a much better form.
99^* varies the wording slightly and
inverts the two clauses, reading dad&ni
and inserting gav&m, both less primitive
features.
10
11 tasya may mean ' to him ' as usually taken.
but this is not necessary.
12 55S. has dmantraydtn cakre which is inferior,
and inserts tathety uktvd which is verbiage.
13 preudn 99S.
1 The transposition of the clause to second
place in 99s* is clearly a later trait.
a 99s* omite &prltdya; above it has niyuyoja
for AB. niniyoja which is absurd, and
below vifOstaram.
9 nihfydnah 99S. and BOhtlingk. mhfdna is,
of course, incorrect.
vii. 16 — ]
The Rajasuya
[304
reflected * ' Like one that is not a man, they will slaughter me ; come, let
me have recourse to the deities/ 6 He had recourse to Praj&pati first of the
deities with the verse 6 ' Of whom now, of which of the immortals ? ' To
him said Prajapati * Agni is the nearest of the gods ; do thou have recourse
to him/ He had recourse to Agni with the verse7 ' Of Agni first of the
immortals we/ To him said Agni ' Savitr is the lord of instigations ;
do thou have recourse to him/ He had recourse to Savitr with the triplet *
c To thee O god Savitr/ To him Savitr said ' For Varuna, the king, art
thou bound ; do thou have recourse to him/ He had recourse to Varuna the
king with the following thirty-one9 (verses). To him said Varuna c Agni is
the first of the gods, the best friend10; praise him, and we shall deliver thee11/
He praised Agni with the next twenty-two12 (verses). To him said Agni
1 Praise the All-gods , then we shall deliver thee/ He praised the All-gods
with the verse 13 ' Homage to the great, homage to the small ! " To him
said the All-gods c Indra u is the mightiest, most powerful, strongest, most
real, and most effective of the gods ; praise him and we shall deliver thee/
He praised Indra with the hymn 16 ' Whatever, O true one, the drinkers of
Soma ' and fifteen (verses) of the following one. To him Indra, delighted
in mind with the praise,16 gave a chariot of gold. He approached him with
this 17 (verse) ' Ever Indra.' To him said Indra ' Praise now the A9VU13,
then shall we deliver thee/ He praised the Ajvins with the following
triplet.18 To him said the Ajvins ' Praise now Usas, then we shall deliver
thee/ He praised Usas with the following triplet.19 As each verse was
said by him a bond was loosened 20 the belly of Aiksvaka became smaller ;
when the very last verse was said 21 the (last) bond was loosened and Aiks-
vaka became 22 free from disease.
vii. 17 (xxxiii. 5). To him the priests said ' Do thou devise for us the
performance of the day/ Then Qunahsepa saw the immediate pressing ; it
4 iks&tn dsa 99®* contra above AB. vii. 14,
n. 5.
6 upadhdvaritti $?S. as above daddni for AB.
dad&mi. But after hanta the subj. is
most natural and should be read.
« BY. l 24. 1. Prajapati's reply in ($S. is
agner vox nedistho 'si.
» RV. i. 24. 2.
8 RV. i. 24. 8-5.
• RV. i. 24. 6-26. 21.
10 Suhrdayam is read by Hillebrandt in 9$S.
u 99®* has the singular here and elsewhere.
" RV. i. 26. 1-27. 12.
» RV. i. 27. 18.
w Omitted down to torn, with indram instead
in 99S.
18 RV. i. 29 ; 80. 1-15.
18 99S. omits prito/u
17 RV. i. 80. 16.
18 RV. i. 80. 17-19.
» RV. i. 80. 20-22.
20 vitar&m is read by Roth, and BOhtlingk for
vi because of nitar&m in ty}8. But this
is needless, and nitar&m may easily be a
correction by some one who could not
understand the sense of vipfyo mttmuce ;
Weber (Ind. Stud. ix. 816) suggests that
the second vipdfo is a compound, but this
is very improbable.
31 uttam&y&th ha ma 99&
» bdbhuva 99S.
305]
The Legend of Qunahgepa
[ — vii. 1 7
he pressed with these four verses * ' Whatever thou in every house \ Then
he carried it to the wooden tub with the verse8 'Take up what re-
maineth in the bowls '. Then as he took hold of him, he offered with the
four preceding verses 3 with calls of Hail ! Then he led him to the final bath
with the two 4 (verses) ' Thou, O Agni, knowing Varuna \ Then he next made
him pay reverence to the Ahavaniya5 with 'Qunah^epa bound from a
thousand'. Then Qunahjepa sat on the lap of Vi$vamitra. Ajigarta
Sauyavasi said * O seer, give back to me my son '. * No ' said Vitjvamitra ;
1 the gods have given bim to me'. He was Devarfita Vai$vamitra, and his
descendants are the Eapileyas and the Babhravas.6 Ajigarta Sauyavasi
said ' Come now ; let us invite him 7 '. Ajigarta Sauyavasi said
' Thou art an Angiras by birth,
Famed as a sage, son of Ajigarta ;
O seer, thine ancestral line
Abandon not, return to me.'
Qunahgepa said
* They have seen thee knife in hand,
A thing they have not found even among Qudras.
Three hundreds of kine didst thou,
0 Angiras, prefer to me8.'
Ajigarta Sauyavasi said
' Remorse it causeth me, dear one,
The evil deed done by me,
1 would obliterate it in thine eyes ;
Thine be the hundreds of kine9.'
1 RV. i. 28. 6-8. In this chapter slight verbal
differences between the two versions
increase.
* RV. i. 28. 9.
■ RV. i. 28. 1-4.
4 RV. iv. 1. 4, 5. The object is presumably
Hariccandra, not the preparation for the
ceremony.
a RV. y. 2. 7.
• The clause tasyaiie as omitted in 9£S., and
Delbrflck suspects the whole from devd
on.
7 tvam v ehi is clearly meant by Fanini, viii. 3.
88, as Bflhtlingk points out. The two are
not mother and father, as taken by
Sayana and Max Miiller, nor father and
son. 9?S* kas tvam vai vihvay&tdhai
which Hillebrandt alters to torn, and the
39 [h.o.s. ss]
sense is really good, as it is the boy
the two invite in turn, first the father
talks to the son, and then Vicv&mitra
as taken by Weber, Ind. Stud. ix. 816,
817.
8 For alapsala (3rd plur. e. aor.) there is in (9s*
a variant aUpsata, but the conditional is
here in proper use and alapsyata seems a
natural conjecture. The sense would be
the same, since the generic singular is
also possible.
9 nihnave is the reading of the overwhelming
authority of the MSS. of the AB., and
though 95^- na8 nttnuoe, it is a mistake
to insert it as is done in the Anand. ed.
of AB. d may mean as rendered or *go
back ' to the giver, as taken by Weber.
vii. 17 — ]
The Rajasuya
[306
Qunah$epa said
' He who once doth what is evil
Would do that evil again ;
Thou hast not abandoned thy Qodra way ;
What thou hast done is irreparable10.'
At the word * irreparable ' Vicvamitra joined in (the discussion ll) ; Vipva
mitra said
' Dread indeed was Sauyavaai when.
Knife in hand, ready to slaughter ;
He stood erect ; be not his son ;
Become thou a son of mine ".'
Qunahpepa said
' As thou hast intimated to us,
So, O son of a king, tell
How being an Angiras
I can become thy son 1S.'
Yif v&mitra said
' Thou wouldst be the eldest of my sons,
Thy offspring would hold the highest place.
Accept my divine inheritance,
Unto this I invite thee ".'
10 9$S. in some MSS. reads mas, but this is
needless, and mat is found in the best
MSS. there also. Sayana seems to recog-
nize enat, while the comm. on 99& has
enas. In c 9?& has m&pag&fr : metrically
na ap&g&h must be read ; in both cases
there are variants of faudrdn ny&y&t which
is certain and is recognized by Sayana.
Max Muller has ' Thou wilt not abstain '.
11 99$' inserts va avocad iti ; the sense given
by Sayana of vpa pap&da is ' supported
by proofs*, but this is wrong, nor, as
Haug and Max Muller, can the word
aaamdheyam be given to Vicvamitra,
" 99S. has vicOcisat
19 jftapaya is read in ffi8. Sayana renders
fl&yase 'as a Brahman', but this is not
possible, though Max Muller accepts it,
and is not supported by a verse cited by
him as expressing the sense : pur&tm&nath
nrpark vipra tapasti krtavdn asi which means
that he had made himself a king by
tapas} and not vice versa; apparently
this verse took the sense as jHapayd
rtijaputra 'thou art known as a king's
son ' ; clearly in view of the agreement
of the MSS. (both Aufrecht's and those
of the Anand.) any alteration of this
Terse is incorrect, and also clearly it is
only to be explained as above, jftapaya
is, if it is to be taken as correct, a subj.,
and the sense must be ' tell us how thou
wilt arrange \ or something similar. It
seems easier to read 'jftapayo and render
' as thou hast said ', referring to his offer
made just above. BOhtlingk adds 'ham
before satin, metri causa.
14 Here Vicvamitra offers only daivath dayam,
but in point of fact he allowed him suc-
cession to both ; see AB. vii. 18. 9.
307]
The Legend of Qunahgepa
[ — vii. 18
Qunatujepa said
' Bid these agree
For friendship and prosperity to me
That I may, 0 bull of the Bharatas,
Become thy son 1B.'
Then Vifvamitra addressed his sons
' Do thou, Madhuchandas, and do ye hearken,
Rsabha, Benu, and Astaka
And all their brothers,
Do ye accept his superiority ".'
vii. 18 (xxxiii. 6). Vicvamitra had a hundred and one sons, fifty older than
Madhuchandas, fifty younger. Those that were older did not think this
right. Them he cursed (saying) ' Your offspring shall inherit the ends1 (of
the earth)/ These are the (people), the Andhras, Pundras, Qabaras,
Pulindas, and Mutibas,2 who live in large numbers beyond the borders;
most of the Dasyus are the descendants of Vicvamitra. Madhuchandas
with the other fifty said
' What our father agreeth to
That we accept ;
We all place thee before us,
We are after thee.' s
Then Vicvamitra, pleased, praised his sons
' 0 my sons, rich in cattle
And with heroic offspring, shall ye be,
Who, accepting my will,
Have made me possessed of heroic offspring.'4
lf br&y&k is read in some MSS. of 99&> but in
most brdydt, and Sftyana as well as the
MSS. have brUydi at this place. It cannot
be rendered satisfactorily as ' every one
of your sons ' with Sftyana, nor as ' may
the leader of the Bharatas say so, in the
presence of his agreeing sons', and very
possibly eamjflanam e$u should be read
with Aufrecht. In b Bflhtlingk restores
mama, and Hillebrandt has me ... me by
conjecture, but this is not probable as
the Pftda is independent and should not
begin with an enclitic.
" 99S. has sthd and tisthadhvam. Bohtlingk
suggests tifthata, metri causa. Haug's in-
terpretation of sthana as stha na is quite
impossible.
99S* h** antanu Sftyana renders cand&ld-
dirupdn riicajdtivipsdtu
9?S. has no Pulindas, and reads Mudpdh.
It also reads, very badly, udaftcah, and
bahudasyavah, and ends ity uddharanti,
and extends the sentence regarding
Madhuchandas. For the tribes men-
tioned, doubtless non-Aryan in the
main, see Vedie Index, s.vv.
99S. purastdt.
xHravantah is replaced by prajdvantah in $<j&.
It is possibly really a reference as in tbe
next verse to the rtra Devarata, and not
to prajd generally.
vii. 18 — ]
The Rajasuya
[308
With a hero to lead you,
With Devar&ta, O Gathinas,
Shall ye all prosper, O my sons ;
He shall discern the truth for you.5
This is your hero, O Kupikas,
Devar&ta ; him follow ;
As inheritance from me shall he obtain you
And the knowledge which we know.*
In agreement the sons of ViflvRmitra,
AH together joyously,
Accepted the control of Devar&ta,7
And his pre-eminence, the G&thinas.
Devar&ta was granted
Both inheritances, the sage,
The overlordship of the Jahnus,
And the sacred lore of the G&thinas.8
6 Gdthind in some MSS. of 9£S. is needless.
99&. has in a majority of MSS. rddhyds
tu and esa vas tad vivdcanah, while Hille-
brandt with Streiter would read sadvivd-
canah. The change is clearly needless.
• 95S. has copet&m. The sense is clearly as
above; Sayana takes d&yam as subject,
and ca he refers to Devar&ta ! Aufrecht
suggests yusme, but the sense is not * he
shall inherit among you ' but ( he shall
inherit you' as becoming the head
(crefthin) of the family. 99s- ha* V*m
uta which is a less good reading. For
upetd see Whitney, Sansk. Qr. % 187 b.
7 99s* has iyaifttya and craisthye ; sar&taydfy is,
as Aufrecht points out, an artificial word
on the basis of ar&ti, ' foe '.
8 99s* en<*8 JdhnUndm cddhitasthire daive vede
ca G&thin&h. This version cannot be made
to mean anything else than a statement
that the Gathinas were prominent among
the Jahnus and in sacred lore (cf. Weber,
Epiaches im vediachen Ritual, pp. 16 seq.)f
the two ca*8 being explained in this way
{daive and vede cannot really, as by
Weber, be made consistently contrasts).
This view then treats the Jahnus as the
whole and the Gathinas a class of them,
not necessarily rulers (even priestly),
but as great priests. The AB. version
must be regarded as an explanation of
the ubhayoh and the term seems to need
* explanation, and therefore a priori, pace
Weber, the AB. is the older version, as it
normally is superior to the 99s* More-
over the term rdjaputra in AB. vii. 17. 6
points to royal claims on the part of
Vicv&mitra (quite contrary to the flgveda
tradition, where he is the Purohita of
Sudfta, a view here also accepted from
the tradition), and this agrees with the
tradition of the PB. xxi. 12. 2 where
Vicv&mitra is styled J&hnavo rdjd. The
AB. version must therefore mean that
Devar&ta succeeded to the overlordship
over the Jahnus and the divine lore of
the O&thinas at one time. Sayana's
version treats the two inheritances, as is
Weber's view and also that of MaxMuller
(Anc. Sansk. Lit. p. 418, n. 2), as that of
the Ajlgarta family (Jahnus), and of
Vicv&mitra, but there is to this the
serious objection that the young man
definitely leaves his connexion with
Ajlgarta, and therefore cannot be said to
succeed to the overlordship of that family
in any sense, even if there were any other
suggestion that the Ajlgarta family was
called Jahnu, as there is not adhlyata is
no doubt from dh&, not, as Max Muller,
from adhi + i. Q&thin&m is merely, in all
probability, a brief form of Gdthindndm,
though a change of stem is conceivable ;
if the former, the use is rare ; cf. Lanman,
Nounlnjl. p. 858; Macdonell, Ved. Qramm.
p. 262.
309]
The Legend of Qunahgepa
[— viL 19
This is the tale of Qunahgepa, with a hundred Be verses as well as Gathas.9
This the Hotr tells to the king after the anointing. He tells it seated on
a golden cushion ; seated on a golden cushion he 10 responds ; gold is glory ;
verily thus he makes him prosper by glory. Om is the response to a Re,
1 Be it so ' to a Gatha ; om is divine, ' Be it so ' human ; verily thus with
what is divine and what is human he frees him from evil n and from sin.
Therefore a victorious 18 king should, even when not sacrificing, make him
narrate this tale of Qunah$epa ; not the least tinge of sin will be left over in
him. A thousand should he give to the narrator, a hundred to him who
makes the response; the seats and a white mule chariot18 (should also
be given) to the Hotr. Those who desire sons also should u have it narrated ;
they obtain sons.
ADHYAYA IV
The Rdjasuya.
vii.l9(xxxiv.l). Frajapati created the sacrifice;1 after the creation of the
sacrifice the holy power and the lordly power were created ; after the holy
power and the lordly power both kinds of offspring were created, those who
eat the oblations and those who do not eat the oblations ; after the holy
power those that eat the oblations, after the lordly power those that do not
eat the oblations. The Brahmans are the offsping that eat the oblations ;
the Rajanya, Vai$ya, and Qudras those that do not eat the oblations.8
From them the sacrifice departed ; it the holy power and the lordly power
pursued ; the holy power pursued with the weapons of the holy power ;
the lordly power with those of the lordly power. The weapons of the
holy power are the weapons of the sacrifice ; the weapons of the lordly
* 5<?S. adds aparimiiam. • The number is 97 of
9unahcepa, three not by him, and thirty-
one Gathas. Weber's rendering (op. eft.,
p. 10) * iiber 100* is less probable than
that of BR. adopted above.
10 I.e. the Adhvaryu.
11 99S. has sarvasmdd enamh sampramuKcaii
( with vM. sampramucyate, °efe, °nU).
11 99S. has rajd vijitl understood by the
eomm. as rijayfoamarthak. But this is
not at all necessary and N&r&yana on
A9S. ix. 8. 18 has clearly yah para-
balam yuddhena vijitav&n where yudhe na
is not really possible, pace Hillebrandt.
The v. I. in 99^. atha yajam&nah is a bad
one. Weber (Ind. Stud. ix. 818) prefers
'vijiti, but Aufrecht retains the view of
Sayana. In his Rajas&ya, p. 8, n. 2, Weber
renders rajavfjitin in the K&thaka as ' yon
(anderen) Konigen unbesiegt '.
18 This sentence down to hotuft is not in ^}S.
which divides the spoil less unfairly.
14 Indie in 99S.
1 Cf. TS. i. 6. 8. 2. Generally speaking, for
the Rajasuya of the AB. there is no
parallel elsewhere. A98. has only a few
scattered sentences in ix. 8 and 4. The
whole rite is elaborately dealt with by
Weber, Vber den ROjasuya (Abh. Berl. Akad.
1898).
2 Cf. 9B. iv. 5. 2. 16.
vii. 19 — ] The Rajasuya [310
power are the horse chariot, the corslet, the bow and arrow. The lordly
power returned without attaining it; from its weapons it turns away
trembling. The holy power followed it and obtained it ; having obtained
it it kept blocking it from above ; it being obtained and blocked from above
standing, recognising its own weapons, went up to the holy power. There-
fore even now the sacrifice finds support in the holy power and in the
Brahmans. The lordly power then followed it ; it said * Do thou call upon
me in this sacrifice '. ' Be it so ' it replied ; ( Lay aside thine own weapons,
and with the weapons of the holy power, the form of the holy power,
becoming the holy power, do thou come to the sacrifice \ ' Be it so ' (it said).
Thus the lordly power, having laid aside its own weapons, with the
weapons of the holy power, with the form of the holy power, becoming
the holy power, went to the sacrifice. Therefore now also the Esatriya, as
sacrificer, having laid aside his own weapons, with the weapons of the holy
power, with the form of the holy power, becoming the holy power, goes to
the sacrifice.
vii. 20 (xxxiv. 2). Then comes the begging of a place of sacrifice. They
say * Seeing that a Brahman, a Rajanya, a Vai$ya, when about to consecrate
himself asks a Esatriya for a place of sacrifice, whom is the Esatriya to
ask?' 'He should ask the divine lordly power' they say. The divine
lordly power is the sun ; the sun is the overlord of these beings. On the
day on which he is going to consecrate himself, on that day in the forenoon
he should revere the rising sun ; with 1
' This is the best of lights, the highest light.'
With ( O god Savitr, give me a place of sacrifice for sacrifice to the gods '
he asks for a place of sacrifice. In that being asked here he goes on his
upward course,8 ( Yes, I give it ' he says in effect. No harm befalls him
instigated by the god Savitr ; ever increasing prosperity he attains ; he
attains lordship over offspring and supremacy, who having thus paid
reverence, having asked for, having settled on a place of sacrifice, consecrates
himself, being a Esatriya.3
vii. 21 (xxxiv. 8). Then comes the prevention of decay of the sacrifice and
the gifts (to the priests) for a Esatriya as sacrificer. Before the consecra-
tion he should offer a libation of butter in four portions, in the Ahavanlya
to prevent the decay of the sacrifice and the gifts, with
' Let Indra, the bounteous, restore to us
The holy power ; let him give again the sacrifice, the gifts ; hail ! '
1 RV. x. 170. 8. 8 For the deveyqjana of. SB. ii. 10 ; PB. xxiv.
1 uttardm is adverbial as in AB. iii. 44 : 18. 2 ; <?B. iii. 1. 1. 4 ; Weber, Ind. Stud,
abhitaram ; 24 : nlcaistardm and often. x. 866, n. 8.
311] The Holy Power and the Lordly Power [ — vii. 23
Then after the concluding formulas of the final offering of a cow 1
' Let Agni, all knower, restore to us
The lordly power ; let him give again the sacrifice, the gifts ; hail ! '
These two libations are the prevention of decay of the sacrifice and the
gifts for a Ksatriya as sacrificer ; therefore should they be offered.
vii. 22 (xxxiv. 4). As to this Saujata Aralhi used to say ' These two liba-
tions are not a winning again of what has decayed '. ' As he desires he may
perform these two, who takes his instruction hence ' (he said l) ; but the
following he should certainly offer with
' I have recourse to the holy power ; may the holy power guard me from
the lordly power ; to the holy power hail ! '
'Thus, thus' (he said). He who has recourse to the sacrifice has
recourse to the holy power; the sacrifice is the holy power; moreover
from the sacrifice is he who consecrate? himself born again. Him who has
recourse to the holy power the lordly power does not oppress. ' May the
holy power guard me from the lordly power ' he says, in order that the
holy power may guard him from the lordly power ; l To the holy power
hail ' (he says) ; thus he delights it. Thus it delighted guards him from the
lordly power. Then after the concluding formulas of the final offering of
a cow (he says)
* I have recourse to the lordly power ; may the lordly power guard me
from the holy power ; to the lordly power hail ! '
'Thus, thus' (he said). He who has recourse to the kingship has
recourse to the lordly power, for the kingship is the lordly power. Him
who has recourse to the lordly power the holy power does not oppress,
1 May the lordly power guard me from the holy power ' he says, in order
that the lordly power may guard him from the holy power ; * To the lordly
power hail ! ' (he says) ; thus he delights it. Thus it delighted guards him
from the holy power. These 2 two libations are the prevention of decay
of the sacrifice and the gifts ; therefore they must be offered.
vii. 23 (xxxiv. 5). Now the Ksatriya has Indra as his deity, the Tristubh
as his metre, the Pancada^a as his Stoma, and is Soma in kingship, the
Rajanya in relationship. Being consecrated he attains Brahmanhood in that
he puts on the black antelope's skin, in that he performs the vow of one
1 See TS. i. 4. 44. 8 for the SamiftayajHAsi. tat tad iti recurs in AB. vii. 25 ; viii.
viL 22. 1 The Of is a little awkward; but 6 and 9. BR. take ajlta ° as a Dvandva ;
presumably it represents the views of S&yana treats afita as ajita, both without
Saujata. Weber {Ind. Stud. iz. 820) does point, ito refers to the view in vii. 21,
not indicate how he takes the clause, not to Saujata.
translating as if there was no iti. " i. e. — ime above.
vii. 23— ] The Rdjasuya [312
consecrated, in that Brahmans come around him. As he is being conse-
crated Indra takes his power, the Tristubh his strength, the Pancada$a
Stoma his life, the Soma his kingdom, the fathers his fame and renown,
saying ( He is becoming other than we ; he is becoming the holy power ; he
is joining the holy power'. He should offer a libation before the con-
secration and adore the Ahavaniya (saying)
* I depart not from Indra as my deity, nor from the Tristubh metre, nor
the Pancadaga Stoma, nor Soma the king, nor my relationship with the
fathers. Let not Indra take my power, nor the Tristubh my strength,
nor the Pancada^a Stoma my life, nor Soma my kingdom, nor the fathers
my glory and fame. With my power, strength, life, kingdom, glory,
relationship, I approach Agni, the Gayatrl metre, the Trivrt Stoma,
Soma the king ; I have recourse to the holy power ; I become a
Brahman.'
Indra does not appropriate the power, nor the Tristubh the strength, nor
the Pancada^a Stoma the life, nor Soma the kingdom, nor the fathers the
glory and fame of him who having offered thus this libation and having
adored ther Ahavaniya consecrates himself, being a Ksatriya.
vii. 24 (xxxiv. 6). Now the Ksatriya has Agni for his deity, when conse-
crated, the Gayatrl for his metre, the Trivrt for his Stoma, and is the Brahman
in relationship; when he concludes he assumes his Ksatriya character;
when he concludes Agni takes bis brilliance, the Gayatrl his strength, the
Trivpt Stoma bis life, the Brahmans his glory and fame, saying ' He is be-
coming other than we ; he is becoming the lordly power ; he is joining the
lordly power \ After the concluding formulas of the final offering of a cow
he should offer a libation and adore the Ahavaniya with
' I depart not from Agni as my deity, nor from the Gayatrl metro, nor
from the Trivrt Stoma, nor from the holy power as relation. Let not
Agni take my brilliance, nor the Gayatrl my strength, nor the Trivrt
Stoma my life, nor the Brahmans my holy power, glory, and fame. With
brilliance, strength, life, the holy power, glory and fame, I approach
Indra the deity, the Tristubh metre, the Pancada^a Stoma, Soma the
king ; I have recourse to the lordly power ; I become a Ksatriya.
0 gods, 0 fathers, O fathers, O gods, I offer being he who I am.
This is my sacrifice, my gift, my toil, my offering.
Be Agni hefe my witness, Vayu my hearer, Aditya yonder my pro-
claimer ;
1 who am I am I.'
Agni does not appropriate his brilliance, nor the Gayatrl his strength, nor
the Trivrt Stoma his life, nor the Brahmans his holy power, glory and fame
313]
The Portion of the Sacrificer
[ — vii. 26
who having offered thus this libation and having adored the Ahavaniya
concludes, being a Ksatriya.
vii. 25 (xxxiv. 7). Then as to the announcement of the consecration. They
say ( Seeing that they announce the consecration of a Brahman when conse-
crated with " The Brahman hath consecrated himself ", how is one to announce
(the consecration) of a Ksatriya V ( As in the case of a Brahman when
consecrated they announce the consecration with " The Brahman hath conse-
crated himself", so should he announce (the consecration) of a Ksatriya,
with the Rsi descent of his Purohita 1 ' (they say) ; ' Thus, thus ' (they say).
Having laid aside his own weapons, with the weapons of the holy power,
with the form of the holy power, having become the holy power, he
resorted to the sacrifice. Therefore should they announce his consecration
with the Rsi descent of his Purohita ; with the Rsi descent of the Purohita
they should perform the ancestral invocation.3
vii. 26 (xxxiv. 8). Then as to the share of the sacrificer. They say ' Should
a Ksatriya eat the sacrificer's share ? Or should he not eat V If he who is
not an eater of the oblations were to eat, by eating the oblation he would
become worse ; if he were not to eat, he would shut himself out from the
sacrifice ; the share of the sacrificer is the sacrifice. It is to be handed over
to the Brahman. The Brahman priest is in the relation of Purohita to the
Ksatriya ; the Purohita is half the self of the Ksatriya. Secretly verily it
obtains the appearance of being eaten ; it is not openly consumed by him.
The Brahman is manifestly the sacrifice, for in the Brahman the whole
sacrifice finds support, in the sacrifice the sacrificer. They place the sacrifice
in the sacrifice, as water in water, fire in fire ; thus it is not superfluous,
thus it harms him not. Therefore should it be handed over to the Brahman.
Some make an offering in the fire with
'Praj&pati's is the world named Vibh&t; in this I place thee with
the sacrificer ; hail ! '
That he should not do so. The share of the sacrificer is the sacrificer ; he
places on the fire the sacrificer. If a man were here to say to him ' Thou
hast placed the sacrificer on the fire; Agni will burn his breaths; the
sacrificer will die', it would certainly be so. Therefore he should not
desire this.
1 For this rule see A£S. i. 8. 8; xii. 15. 4.
2 I.e. on the invocation of Agni by the
ancestral names; cf. Weber, IncL Stud.
ix. 821-826. In this, as in the exclusion
of the prince from the drinking of the
Soma, the Brahmana shows iU high
claim for its caste.
40 [h.o.s. is]
vii. 27 — ]
The Bdjasuya
[314
ADHYAYA V
The Proper Food of the King in lieu of Soma.
vii. 27 (xxxv. 1). Vi9yantara Sausadmana, despising the Qyaparnas, per-
formed a sacrifice without the Qyaparnas.1 Perceiving this the Qyaparnas
went to the sacrifice and sat down within the altar. Seeing them he said
' There sit those doers of an evil deed, speakers of impure speech, the
Qyaparnas ; remove them ; let them not sit within my altar '. ' Be it so '
(they replied). They removed them. They being removed cried aloud
' Heroes had the Ka$yapas among them in the Asitamrgas who, at the
sacrifice from which Janamejaya Pariksita excluded the Ka$yapas, won
the Soma drinking from the Bhutavlras. What hero have we among us
who will win this Soma drinking ? ' 2 ' I am the hero for you \ said Rama
Margaveya; Rama Margaveya was a learned member of the Qyaparnas.
When they were rising up, he said 'Can it be that they are removing,
O king, from the altar one who knows thus?' 'What is that thou
know est, O worthless Brahman' (he replied).
vii. 28 (xxxv. 2). ' When the gods excluded Indra (saying) c He hath mis-
used Vi^yarupa, son of Tvastr, he hath laid low Vrtra,he hath given the Yatis
to the hyaenas, he hath killed the Arurmaghas, he hath contended with
Brhaspati 7 then Indra was deprived of the Soma drinking,and in accordance
with the deprivation of Indra the lordly power was deprived of the Soma
drinking. Indra obtained later a share in the Soma drinking, having
stolen the Soma of Tvastr, but to day even the lordly power is deprived of
Soma drinking. How can they remove from the altar him who knows
the food which belongs to the lordly power now that it is deprived of the
Soma drink, and by which the holy power is made prosperous 1 ' i Dost
thou know, O Brahman, this food?' (he asked) 'I know it' (he replied).
1 Gf. Weber, Ind. Stud. x. 82, 88, who seeks to
see in this a case of punishment for dis-
loyalty, as in PB. xiv. 6. 8, where, how-
ever, the position is much clearer than
here. The impure speech need not be
more than a ritual defect of the priests,
especially as it is made good by a point
of ritual. Gf alsoZDMG. lii. 787 ; liv.611.
* BOhtUngk (BKSGW. 15 Dec 1900, p. 419)
suggests asm&ko.
vii. 28. * Gf. the similar lists in KU. iii. 1 ; TS.
ii. 6. 1 ; Weber, Ind. Stud. i. 409 ; RQjaiuya,
p. 109, n. 2. In Brhaspateh pratyavadhlt
Sayana sees the sense v&kyatn, and this is
apparently meant : he cites ApDS. ii. 2. 6.
11. The aorist is natural and proper and
needs no special explanation (cf. Del-
bruok, AUind. SynL p. 281). The Arurma-
ghas are connected by Eggeling (SBE.
xii. 57, n. 1) hesitatingly with the demon
Araru ; cf. Weber, Ind. Stud. i. 411. The
curious way in which Indra loses his
place in favour of the priestly Brhaspati
is noted by Weber, RSjaauya, p. 110.
315]
The Proper Food of the King
[—vii. 31
' Do thou tell it to me, O Brahman ' (he said). ' (I shall tell it) to thee,
O king ' he said.
vii. 29 (xxxv. 3). ' They will bring one of three foods, the Soma or curds
or water. If l the Soma (they bring up), that is the food of the Brahmans;
with this food thou wilt strengthen the Brahmans ; in thine offspring will
be born one like a Brahman, an acceptor of gifts, a drinker (of Soma),
a seeker of livelihood, one to be moved at will.2 When evil happens to
a Ksatriya one like a Brahman is born in his offspring; the second or
third from him may become a Brahman ; he is fain to live as a sort of
Brahman. If curds (they bring), it is the food of the Vai$yas ; with this
food thou wilt strengthen the Vai$yas ; in thine offspring one like a Vaigya
will be born, tributary to another, to be eaten by another, to be oppressed
at will. When evil happens to a Ksatriya, there is born in his offspring
one like a Vaigya ; the second or third from him may become a Vai$ya ; he
is fain to live as a Vai$ya. If water (they bring), it is the food of the
Qudras ; with this food thou wilt strengthen the Qudras ; in thine offspring
one like a Qudra will be born, the servant of another, to be removed at will,
to be slain at will. When evil happens to a Ksatriya, there is born in his
offspring one like a Qudra; the second or third from him may become
a Qudra ; he is fain to live as a Qudra.'
vii. 30 (xxxv. 4). ' These are the three foods, O king ', he said ' which a
Ksatriya as sacrificer should not desire. Now this is his proper food ; he
should press together1 the descending growths and the fruits of the
Nyagrodha and (the fruits of) the Udumbara, Af vattha and Plaksa trees,
and partake of them. This is his proper food. On the place whence by
offering the sacrifice the gods went to the world of heaven they tilted
over (nyubjan) the goblets ; they became the Nyagrodha trees. Even to-day
in Kuruksetra they call them the Nyubjas. They were the firstborn of
Nyagrodhas ; from them are the others born. In that they grew down-
wards, therefore the Nyagroha grows downwards ; its name is Nyagroha ;
it being Nyagroha the gods call Nyagrodha mysteriously, for the gods love
mystery as it were.'
vii. 31 (xxxv. 5). ' The sap of the goblets which went downwards became
Sayana needlessly takes sa as referring to
an ignorant priest ; very possibly this is
the oommon use in <}B. and less often
elsewhere of sa yadi-yadi, or, of coarse,
a second form or verb may be supplied.
Sayana recognizes the passive sense of
yathdkdmaprayapyah, but Haug suggests
'roam about according to pleasure'
which is impossible, though allowed by
Weber (Ind. Stud. ix. 826; x. 14), who
prefers ' dwelling everywhere' for dva-
*dyi; of. V$dic Index, ii. 82.
vii. 80. l The construction is awkward ; the
nom. atarodh&f (a phaldni ca which, as AB
vii. 81 shows, applies to the Nyagrodha, is
altered to the ace. with abhlsunuy&t.
vii. 31 — ]
The Rajasuya
[316
the descending growths; that which went up the fruits. This Ksatriya
does not depart from his proper food, who eats the shoots and the fruits of
the Nyagrodha. Mysteriously verily he obtains the Soma drinking ; it is
not consumed openly by him. The Nyagrodha is mysteriously Soma the
king ; mysteriously does the Ksatriya assume the form of the holy power,
through the Purohita, through the consecration, through the ancestral
invocation. The Nyagrodha is the lordly power of the trees, the Rajanya
is the lordly power, for the Ksatriya here dwells fastened as it were to the
kingdom, and supported as it were, and the Nyagrodha is fastened as it
were by its descending growths to the ground, and supported as it were.
In that the Ksatriya as sacrificer eats the descending growths of the
Nyagrodha and the fruits, verily thus he establishes in himself the lordly
power of the plants and in the lordly power himself. In the lordly power,
in himself he establishes the lordly power of the plants, like the Nyagrodha
with its descending shoots in the earth, in the kingdom he finds support,
dread becomes his sway and unassailable, who as a Ksatriya when sacrificing
eats thus this food.' l
vii. 82 (xxxv. 6). c Now as to the (fruits) of Udumbara. The Udumbara
tree was born from strength and proper food ; this is the pre-eminence of
the trees; verily thus he places in the lordly power strength, proper
food, and the pre-eminence of the trees. Now as to the (fruits) of Af-
vattha. The A<jvattha tree was born from brilliance ; this is the over-
lordship of the trees; verily thus he places in the lordly power the
brilliance and the overlordship of the trees. Now as to the (fruits) of
Plaksa. The Plaksa tree was born of might ; it is the self rule and the
control of the trees ; verily thus he places in the lordly power the self rule
and the control of the trees. These are first of all prepared and then they
buy Soma, the king. They proceed with the rites1 according to the manner
of the (sacrifice of Soma) the king up to the fast day ; then comes the fast
day. These things the Adhvaryu should make ready in advance ; the skin
for pressing, the two pressing boards, the wooden tub, the filter cloth, the
pressing stones, the vessel for the pure Soma, the stirring vessel, the vessel,
the drawing cup, and the goblet. When they press the king in the morning,
1 The inferior position of the Ksatriya here
may be contrasted with the fact that
L4JJ9. ix. 2. 4 allows him at the consecra-
tion to drink the Soma, and even K<J!S.
xv. S. 19-21 reaches the same conclusion ;
see Weber, R&jasQya, pp. 80, 81, 109, 117,
184.
yii. 82. l prative^aih is not certain in sense :
S&yana has prasiddhaih kriydvifnaih, and
this can be made to agree with the sense
' auxiliary' by referring it to the rites
prior to the first day. Weber (Ind. Stud,
ix. 827) has, instead, the rendering ' the
fruits substituted for the Soma ', bat this
is doubtful, for the ordinary Soma sacri-
fice is daily offered.
317] The Proper Food of the King [— vii. 34
then he should divide these (fruits) in two ; some he should press, the rest
leave over for the midday pressing/
vii. 33 (xxxv. 7). ' When they fill up the goblets, then he should fill up the
goblet of the sacrificer ; in it should have been cast two Darbha shoots. When
the vasat call has been uttered he should throw the first of them within the
altar, with the verse l i I have celebrated Dadhikravan ' accompanied by
the call of Hail ! The second (he should throw) after the second vasat call
has been said with 2 ' Dadhikra with his brilliance the five folks \ When
they take up the goblets, then he should take up the goblet of the sacrificer.
When they lift them up (to the mouth), then he should lift it up after them.
When the Hotr invokes the sacrificial food, when he partakes of the food in
the goblet, then he should partake of it with 3
' That which is left over of the pressed juice rich in sap,
Which Indra drank mightily,
Here with auspicious mind this of him,
I partake of Soma the king.'
Auspiciously to him this (food) from the trees is consumed with auspicious
mind, dread is his sway, unassailable, who as a Esatriya when sacrificing
partakes thus of this food. With
' Be thou kindly to our heart when drunk,
Do thou extend our life, to live long, O Soma ' ; 4
the touching of himself (is accompanied). If not touched this (drink) is liable
to destroy the life of man (thinking) ' An unworthy one is partaking of
me'. In that he touches himself with it, verily thus he prolongs life.
With the appropriate (verses 5) ' Swell up, let them come together for thee '
and ' Let the milk unite for thee, the strengths ' he makes the goblet full ;
that which is appropriate in the sacrifice is perfect.'
vii. 84 (xxxv. 8). ' When they put the goblets in place, then he should put
in place the sacrificer's goblet. When they move them forward, he should
move it forward after them. Then he should take it and partake of it.
' 0 god Soma, of thee that art drunk by Nar&fanjaa, that findest the
mind, that art partaken of by the fathers, the helpers, I partake V
1 RV. iv. 89. 6. Not in A<?S. in this use. « A variant of RV. viii. 48. 4 with which b
But this and iv. 88. 10 occur in an Isti agrees, and which is used in A£S. v. 6.
in ii. 12. 6 and this is used by the priests 26 in the Agnistoma.
when they drink in vi. 12. 12. * RV. i. 91. 16 and* 18 ; A£S. v. 6. 27 in the
* RV. iv. 88. 10. Agnistoma.
3 KS. xvii. 19 ; MS. ii. 8. 8 ; iii. 11. 7 ; TB. i. vii. 84. l The nine Soma goblets when emptied
4. 2. 8 ; Ap$S. xix. 8. 4. A variant and filled are the Naraeansas (cf. M$8. ii.
with riptam occurs in the SautramanI in 4. 2. 82) ; they belong rather to the fathers
A$S. iii 9. 5. Cf. AB. viii. 20. 4. ' (of. PB. i. 5. 9). The name is either
vii. 34 — ]
The Rdjasuya
[318
is the partaking connected with Nan^ansa at the morning pressing ; at the
midday (pressing) 'the great' is used; at the third pressing 'the sages' is
used (as epithet of the fathers). The fathers are helpers at the morning
pressing, the great at the midday, and the sages at the third pressing;
verily thus he makes the fathers immortal and sharers of the pressings.
' Every one is immortal ', Priyavrata Somapa used to say, ( who is a sharer
in the pressings/ Immortal become his fathers and sharers in the pressings,
dread his sway becomes and unassailable, who as a Ksatriya when sacrificing
partakes thus of this food The touching of himself is the same and the
same the filling up of the goblet. They should proceed at the morning
pressing in the manner of the morning pressing, in that of the midday
(pressing) at the midday, and in that of the third pressing at the third
pressing.' This food Rama M&rgaveya proclaimed to Vipvantara Sausad-
mana ; when it had been proclaimed he said ' A thousand we grant to you,
O Brahman ; my sacrifice will be performed by the Qyaparnas '. This also
Tura Kavaseya proclaimed to Janamejaya Pariksita; this Parvata and
Narada proclaimed to Somaka Sahadevya, to Sahadeva Sar&jaya, Babhru
Daivavrdha, Bhima of Vidarbha, Nagnajit of Gandhara ; 2 this Agni pro-
claimed to Sana$ruta Arimdama and to Kratuvid Janaki ; 3 this Vasistha
proclaimed to Sudas Paijavana. All of them attained greatness having
partaken of this food. All of them were great kings ; like Aditya, estab-
lished in prosperity, they gave heat, obtaining tribute from all the quarters.
Like Aditya, established in prosperity, he gives heat, from all the quarters
he obtains tribute, dread his sway and unassailable, who as a Ksatriya
when sacrificing partakes thus of this food.
derived from the use here, or because
Soma is addressed as Naracansa in the
Mantra (9$S. vii. 5. 21), or because the
fathers are praised by men (Sayana on
PB. J. c). Cf. AB. vi. 16 for another
use of Naracansa in a different con-
nexion ; ZDMB. liv. 49 seq.
Sayana, who is hopelessly perverse in dis-
secting the names, tries to make out a
succession of teachers; this is clearly
wrong: the names are those of kings,
not of sages.
Agni is no doubt the god, not the imaginary
sage of Sayana. This is a variant provd-
cdfnih whence Weber (Ind. Stud. ix. 880)
creates an Aoni, but this is no more
than a misread gn as fn, though Weber
(RtyuQya, p. 109) still keeps the other
reading.
PAftCIKA VIII
The Rajasuya
ADHYAYA I
The Qastras and Stotras of the Soma Sacrifice.
viii. 1 (xxxvi. 1). Now regarding the Stotras and the Qastras. The morn-
ing pressing follows the one day (rite), the third pressing follows the one day
(rite). The pressings which follow the one day (rite) are appeased, well
ordered, and established ; (they serve) for expiation, arrangement, support,,
and to prevent falling. The midday Pavamana of the day with two
Samans and the Brhat as its Prstha has been described,1 for both Samans
are employed. ' Thee like a car for aid ' and ( This juice hath been pressed,
O bright one' are the strophe and antistrophe8 connected with the
Rathantara. The Marutvatiya is the litany of the Pavamana; in the
Pavamana here they employ the Rathantara (tune), and the Brhat for the
Prstha to create a balance. The Rathantara when sung he follows in
recitation with these (verses) as strophe and antistrophe. Now the
Rathantara is the holy power, the Brhat the lordly power; the holy
power is prior to the lordly power ; (it is his wish) ' Let my sway, with
the holy power before, be dread and unassailable/ Now the Rathantara
is food ; verily thus he places food before for him. Again the Rathantara
is this earth ; this earth is a support ; verily thus he places a support in
front for him. The invocation of Indra is the same, and unaltered ; it is
(that) of the days. (The Pragatha) addressed to Brahmanaspati con-
tains (the word) 'up';8 it is a symbol of that which has two Samans,
for both Samans are performed. The inserted verses are the same and
1 The form has been mentioned in so far 11. 2). The Rathantara is used for the
as the verses are mentioned in AB. iv. Pavamana, the Brhat for the Prstha
29, where also the Rathantara Saman Stotra. See A£S. iz. 8. 8.
is mentioned. The rule is a rare one as 9 RV. viii. 68. 1-8 ; 2. 1-8 ; A£S. v. 14. 4. For
two Samans, viz. Brhat and Rathantara, the invocation of Indra (RV. viii. 58. 5,
are rarely used together, the Abhijit and 6), see AB. iii. 16.
Visuvant days being the chief ezcep- ' I. e. RV. i. 40. 1 and 2 ; above AB. iv. 81 ;
tions (others are given in 9fS. xL 2. 1 ; the inserted verses are in iii. 18.
V11L 1 — J
The Rajasuya
[320
unaltered ; they are (those) of the days. The Marutvatiya Pragatha 4 is
that of the one day (rite).
viii. 2 (xxxvi. 2). ' Thou hast been born dread, for impetuous strength '
is the hymn l containing (the words) c dread ' and ' strength ' ; this is
a symbol of the lordly power. In 'Exalting, most mighty' it contains
(the word) ' might ' ; that is a symbol of the lordly power ; in ' Pull of
pride (abhi-mana) ' it contains (the word) * towards (abhi) ' ; this is a symbol
of overpowering. It is of eleven verses ; the Tristubh has eleven syllables ;
the Rajanya is connected with the Tristubh ; the Tristubh is might,
power, strength ; the Rajanya is might, the lordly power, strength ; thus
he makes him prosper with might, the lordly power, strength. It is by
Gauriviti ; the Gauriviti (hymn) is the perfect Marutvatiya ; the explana-
tion of it has been given. In 'Thee we invoke', it has the Brhat as
Prstha;8 the Brhat is lordly power; verily thus he makes the lordly power
prosper with the lordly power. Moreover the Brhat is the lordly power ;
the Niskevalya is the body of the sacrificer ; in that it has the Brhat as
Prstha, and the Brhat is lordly power, verily thus he makes it prosper
with the lordly power. Moreover the Brhat is the highest ; verily thus
he makes him prosper with the highest. Moreover the Brhat is the best ;
verily thus he makes him prosper with the best. In ( To thee, O hero,
we utter praise ' they make the Rathantara the antistrophe ; 3 the Rathan-
tara is this world ; the Brhat yonder world ; yonder world is the counter-
part of this world ; of yonder world this world is the counterpart. In that
they make the Rathantara the antistrophe, verily thus they make both
these worlds possessed of enjoyment for the sacrificer. Moreover the
Rathantara is the holy power, the Brhat the lordly power ; on the holy
power is the lordly power established, on the lordly power the holy power;
moreover (it serves) to secure the Saman its birthplace. ' What he hath
won ' is the inserted verse ; 4 the explanation of this has been given.
' Both let him hear for us ' is the Pragatha6 of the Saman ; it is a symbol
of (the day) with both Samans, for both Samans are performed.
* RV. viii. 89. 8 and 4 ; above AB. iii. 19.
The days are, of course, naturally taken
by Weber and Hang as rites extending
over several days, Ahlnas. But this is
not the view of S&yana, and in fact the
verses referred to are used at the day
rite as well as the Ahlnas, and in the
case where there is a divergence, the
Pragatha for Brhaspati, the reference to
the days is omitted.
1 RV. x. 78. See also AB. iii. 19. 2 ; A£S. v
4.19.
* RV. vi. 46. 1 and 2 ; A$S. v. 16. 8. See also
v. 16. 16-18 for the order, brhatpftUiam
is here taken as a compound by Sayana,
Weber, and Aufrecht, but it may not
be so.
3 RV. vii. 82. 22 and 28 ; A$S. v. 16. 2.
* RV. x. 74. 6. See AB. iii. 22 ; A$S. v. 16.
21.
* RV. viii. 61. 1 and 2. See AB. iv. 81 ; v. 18.
321] The Qastras and Stotras [— viii. 4
viii. 8 (xxxvr. 8). ' Praise him who hath force to overcome ' is the
hymn;1 as containing (the word) ( to' it is a symbol of overcoming. In
( Unsupportable, dread, enduring ' it contains (the words) ' dread ' and ' en-
during ' ; it is a symbol of the lordly power. It is in fifteen verses ; the
Pancada^a (Stoma) is might, power, and strength ; the Bajanya is might,
the lordly power, and strength ; thus he makes him prosper with might,
the lordly power, and strength. It is by Bharadvaja; the Brhat is by
Bharadv&ja ; by reason of the authorship it is similar.2 That sacrifice of
a Esatriya is perfect which has the Brhat for its Prstha; therefore
whenever a Esatriya sacrifices, the Brhat should be the Prstha ; that is
perfect.
viii. 4 (xxxvi. 4). The Hotr offices are taken from the one day (rite) ; the
Hotr offices as taken from the one day (rite) are appeased, well ordained,
and supported ; (they serve) for expiation, arrangement, support, and to
prevent falling away. These are of all forms, all perfect (and serve) to
secure all forms, all perfection ; (they think) ' With the Hotr offices of
all forms, all perfect, let us obtain all desires/ Therefore, whenever the
one day (rites) have not all the Stomas and the Prsthas, the Hotr offices
of the one day (rite) should be used ; that is perfect. ' This should be
a fifteenf old Ukthya ' they say l ; ' the Paflcada^a (Stoma) is might, power,
and strength ; the Rajanya is might, the lordly power, and strength ; thus
he makes him prosper with might, the lordly power, and strength. It has
thirty Stotras and Qastras ; the Viraj has thirty syllables ; proper food
is the Viraj ; verily thus he establishes him in the Viraj as proper food.
Therefore should it be a fifteenf old Ukthya' they say. It should be
a Jyotistoma of the Agnistoma form. The Trivrt of Stomas is the
holy power, the Pancadafa the lordly power; the holy power is prior
to the lordly power ; (it is his wish) • May my sway with the holy power
in front be dread and unassailable.' The Saptada$a is the people, the
Ekavinga the Qudra class; verily thus they make the people and the
Qudra class obedient to him. Moreover the Trivrt of Stomas is brilliance,
the Paficada$a strength, the Saptada^a generation, the Ekavinfa support ;
thus he makes him prosper with brilliance, strength, generation, and
support at the end. Therefore it should be a Jyotistoma. It has twenty-
four Stotras and Qastras; the year has twenty-four half months; in
the year is all proper food ; verily thus he establishes him in all proper
food. Therefore it should be a Jyotistoma of the Agnistoma form.
* RV. vi. 18. accord with his theory of druya, Cf.
* This is clearly the sense, and Siyana seems Weber, Ind. Stud. ix. 881.
to hare had it in mind on taking $dbma - viii. 4. ' So A$S. ix. 8. 8, despite the deci-
BampQrnah. Hang renders * is in direct sion here ; in the very faintly parallel rite
relationship with the ancestral fire ' in in 99s- v. 12. 14 the sutya day is fo/afa.
41 [".O.S. is]
VUL6 — ]
The Rdjasuya
[322
ADHYAYA II
The Punarabhiseka.
viii. 5 (xxxvii. 1). Now as to the renewed anointing. His lordly power
is consecrated, who being a Ksatriya consecrates himself. When he
concludes, after coming out of the concluding bath and having offered the
final offering of a cow, then they again anoint him when the concluding
offering has been completed. For him in advance the following prepara-
tion has been made : a throne of Udumbara1 ; its feet should be a span in
size, the head (and foot) and the cross (boards) an ell in size, the cover
seat of Mufija grass, the spread a tiger skin ; a goblet of Udumbara ;
a branch of Udumbara. In this goblet are poured eight elements ; curds,
honey, melted butter, the waters of rain during heat, grass and green
barley, liquor and Durva grass. Where the line drawn by the sword
on the south of the altar is, there he places the throne facing east. Two
of its feet are within, two outside the altar. Prosperity is the (earth).
What is within the altar is its limited form ; what is without the altar
is the unlimited space. In that its two feet are within the altar, two
outside of the altar, (it serves) to obtain both desires, that which is within
the altar and that without the altar.
viii. 6 (xxxvii. 2). He covers (it) with a tiger skin, skin uppermost, neck
in front. The tiger is the lordly power of the wild animals, the Bajanya
is the lordly power; thus he makes the lordly power prosper with the
lordly power. From behind it he approaches it facing east bending
the right knee, and taking hold of it with both hands he addresses
it with
* May Agni in unison with the Oftyatri metre mount thee ; Savitr with
the Usnih, Soma with the Anustubh, Brhaspati with the BrhatI, Mitra
and Varuna with the Pankti, Indra with the Tristubh, the All-gods with
the Jagati.'
With * After them I mount for kingahip,for overlordship, for paramount
rule, for self rule, for sovereignty, for supreme authority, for kingship,1
for great kingship, for suzerainty, for supremacy, for preeminence/
1 For the throne cf. AV. xv. 8. 2 in the ease
of the Vratya; Vatic Index, i. 71. The
A£S. and 9?S. have nothing of this or of
the following rites. Sayana explains the
Punarabhiseka as one following on that
already performed by the Adhyaryu after
the Mahendra Saman, clearly referring
to Ap£S. xviii. 15. 10 : m&hendrasya
stotram praty dbhisiftcati. Ap. quotes in
yiii. 8.7a Bahvroabrfthmana (read trtni
$attifat&ni) which is not AB. or KB. Cf.
Weber, R&jasuya, pp. 110 acq. ; Gold-
stuoker, Sanscrit Did. pp. 279 *ag.
viii. 6. 1 Weber (ROjasOya, p. 112, n. 8) sug-
gests that the original list was rajySya
alone, since it twice occurs here.
323] The Punarabhifeka [ — viii.7
He should mount the throne, with the right knee first, then the left.
* Thus, thus (is it to be performed) ' (they say). The gods in unison with the
metres increasing by four syllables mounted on the prosperity on which
they now are established, Agni with the Gayatri, Savitr with the Usnih,
Soma with the Anustubh, Brhaspati with the Brhati, Mitra and Varuna
with the Pankti, Indra with the Tristubh, the All-gods with the Jagati.
These two are mentioned * in ' The Gayatri hath become the yoke fellow
of Agni'. Fortune attends him, prosperity ever increasing he attains,
he attains control and overlordship over people who, being a Ksatriya,
thus mounts this throne after those deities. Then being about to anoint
him, he makes him recite the appeasing of the waters
' With eye propitious regard me, 0 waters ;
With propitious body touch my skin ;
All the Agnis that sit on the waters I invoke you ;
Confer on me radiance, force and might/
(thinking) ' Let not the waters, unappeased, strike away the strength of
him when anointed/ 3
viii. 7 (xxxvii. 3). Then he anoints him, placing the Udumbara branch
between, with
1 These waters are most auspicious,
These healing all,
These prosper the realm,
These support the realms and are immortal.
With these by which Praj&pati anointed Indra,
Soma the king, Varuna, Yama, Manu,
With these waters I anoint thee,
Do thou become here the overking of kings.
Thee great, of the great
People the ruler,
The lady, thy mother, bore
The noble lady, thy mother bore.
On the impulse of the god Savitr, with the arms of the Afvins, with
the hands of Posan, with the brilliance of Agni, with the radiance of the
sun, with the power of Indra I anoint thee, for might, for prosperity, for
glory, for the eating of food.'
With bhuh (he concludes) if he desire of him ' May he eat food ' ; with
bhuh, bhuvah, if he desire thus of him with two descendants ; 1 with bhuh,
1 RV. x. 180. 4. but Aufreoht prefers Sayana's version
* Cf. Lto, La doctrine du sacrifice, p. 108. quoting tripuruea, ' with three assistants ',
1 Weber {Ind. Stud. ix. 886) prefers to take of the Hotr. There is no reference to a
as the sacrificer and his son, temporary kingship.
viii. 7—] The Rdjasiiya [324
bhuvah, war if he desire thus of him with three descendants, or without
rivals. Some say ' These exclamations are an obtaining of all ; by using
too much it is performed by him for another.' He should anoint him with
this (formula)
' On the instigation of the god Savitr, with the arms of the A^vins, with
the hands of Ptisan, with the brilliance of Agni, with the radiance of
the sun, with the power of Indra I anoint thee, for might, for
prosperity, for glory, for the eating of food.'
This again they reject. ' If he is anointed without the whole of speech,
he is liable to depart before his day', Satyakama Jabala used to say,
' whom they do not anoint with these exclamations.' ' He is liable to live
the whole of his life, and to obtain2 all by conquest', Uddalaka Aruni
used to say, ' whom they anoint with these exclamations. Him he should
anoint with this (formula)
' On the instigation of the god Savitr, with the arms of the A$vins,
with the hands of Pusan, with the brilliance of Agni, with the radiance
of the sun, with the power of Indra I anoint thee, for might, for
prosperity, for glory, for the eating of food ; bhuh, bhuvah, svar.'
These things have departed from a Ksatriya who has sacrificed ; the holy
power and the lordly power, strength, the eating of food, the sap of the
plants and the waters, splendour, refreshment,3 growth and propagation ;
moreover, as this is a symbol of the* lordly power, the sap of food, the
lordly power of the plants and support. In that he offers beforehand
these two libations, thus he confers on him the holy power and the
lordly power.
viii. 8 (xxxvii. 4). In that the throne is of Udumbara, the goblet of
Udumbara, and there is a branch of Udumbara, and the Udumbara is
strength and the eating of food, verily thus he confers upon him strength
and the eating of food. In that there is curd, honey, and ghee, and it
is the sap of the plants and the waters, verily thus he confers upon him
the sap of plants and the waters. In that there are waters of rain in
sunshine, and the waters of rain in sunshine are brilliance and splendour,
verily thus he confers on him brilliance and splendour. In that there
are grass and green barley, and these are a symbol of refreshment and
growth, and also of propagation, verily thus he confers upon him refreshment
and growth and also propagation. In that there is Sura, and this is
2 Apnot is very strange in tense and probably stood as an unusual form.
impossible : Uptor is a most simple correc- s irdpustih is taken as one word, annasamrddhih,
tion : naturally misread and misunder- by Sayana.
325] The Punarabhi§eka [ — viii. 9
a symbol of the lordly power, and also the sap of food, verily thus he
confers upon him the symbol of lordly power and also the sap of food.
In that there is Durva grass, the Durva is the lordly power of the plants,
the Bajanya is the lordly power, for the Ksatriya dwelling in the kingdom
is fastened here as it were, and supported as it were ; the Durva is
fastened as it were to the ground with descending growths, and is sup-
ported as it were. Thus in that there is Durva grass, verily thus he
confers upon him the lordly power of the plants and also a support. Those
that have departed from him after sacrificing he thus confers upon
him ; verily thus he makes him prosper with them. Then he places in his
hand a bowl of Sura with l
1 With thy sweetest, most intoxicating
Stream be thou purified, 0 Soma,
Pressed for Indra to drink.'
Having placed it with (this verse), he makes him recite the expiation
' Separate for you is the place made by the gods.
Be ye not united in the highest heaven,
Sura thou art, the impetuous ; he is king Soma ;
Harm him not, when entering your own place of birth.' *
This is the discrimination of the drinking of Soma and of Sura. Having
drank he should give it to him whom he deems generous, for that is
a symbol of friendship; verily thus at the end he establishes it in a
friend; for he thus finds support in a friend. He finds support who
knows thus.
viii. 9 (xxxvii. 5). Then he descends towards 1 the Udumbara branch ; the
Udumbara is strength and the eating of food; verily thus he descends
towards strength and the eating of food. Sitting down he places his feet
on the earth and says the descent formula 2
' I find support in the sky and the earth ; 1 find support in expiation
and inspiration ; I find support in day and night ; I find support in food
and drink ; in the holy power, in the lordly power, in these three
worlds I find support'
At the end he finds support with his whole self ; in all this he finds support,
prosperity ever increasing he attains, he attains sovereignty and overlord-
1 RV. ix. 1. 1. * This is probably the sense as taken by
1 See TB. L 4. 2. 2 ; A$S. iii. 9. 4 ; VS. xix. 7 ; Sayana in view of the instr. below.
98. xii. 7. 3. 14 ; K£S. xix. 2. 21. Otherwise it could be the gerund as
viii. 9. * The branch is now placed on the Weber (1*4. Stud. ix. 887) thinks.
ground and he descends down towards it.
viii. 9—] The Rajasuya [326
ship over people, who, anointed with the renewed anointing, being a Ksatriya
descends thus. Having descended with this descent formula he sits facing
east, making a lap, and thrice pays honour to the holy power with ' Homage
to the holy power! Homage to the holy power! Homage to the holy
power.' Then he utters speech with ' A boon I give for conquest, for
victory, for winning, for success.' In that he pays thrice homage to the holy
power with 'Homage to the holy power! Homage to the holy power!
Homage to the holy power!' verily thus the lordly power falls under
the influence of the holy power. When the lordly power falls under the
influence of the holy power, that kingdom is prosperous, rich in heroes ;
in it 8 a heir is born. In that he utters speech with ( A boon I give for
conquest, for victory, for winning, for success ', that is the conquest [of
speech in that he says * I give '. Moreover as to the conquest of speech,
(he thinks) ' Through this my rite shall be completed '. Having uttered
speech, and having risen up he places a kindling stick on the Ahavaniya
with
' Thou art a kindling stick ; kindle thou,4 with power, with strength,
hail!'
Verily thus at the end with power and strength he makes himself to
prosper. Having put on the kindling stick he steps out three strides north-
east. (Saying)
* Thou art the orderer of the quarters.
In me be ye ordered for the gods ;
Mine be good fortune
Freedom from fear be mine/5
he reveres the unconquered quarter, to secure the permanence of his conquest.
• Thus, thus (is it to be performed) ' (they say).
viii. 10 (xxxvii. 6). The gods and the Asuras strove for these worlds ; they
strove for the eastern quarter ; the Asuras drove them thence ; they strove
for the southern quarter ; the Asuras drove them thence ; they strove for the
western quarter; the Asuras drove them thence; they strove for the
northern quarter ; the Asuras drove them thence ; they strove for this inter-
s Or, as S&yana, ' to him '. m& in place of u.
4 For ram v enktva S&yana has indriyapdiavena ' Aufreeht suggests, after dtpdm, dip me kal-
fafiras&marthyena ca samyojaya ; Aufreeht pantam, but that is not good metrically :
suggests tarn mentsva as the original, with possibly difah should be added after
inktva for intava like avdktam for avdtsam dif&m, Kalpata as active 2nd pi. is very
in i. 28 above (cf. Weber, Ind. Stud iz. strange, and Weber <Ind. Stud, ix. 888)
245). BOhtlingk (BKSGW. 16 Dec. 1900, suggests taking it as a 3rd pers. sing,
p. 419) argues against inktva but accepts injunct.
327]
The Punarabhifeka
m ...
[ Vlll. 11
mediate quarter, the north-east ; they thence defeated them. If, when two
armies meet, a Ksatriya nine up to him (saying) ' So do for me that I shall
conquer that army ', and if he reply ' Be it so ', he should touch the body of
his chariot with1 ' O tree, be thou strong limbed ' and then say to him
4 Do thou mount, to this quarter for thee let the chariot, well tied,
advance, to the north (let it advance), to the west, to the south, to the
eastr against the foe.'
With * * With the attacking oblation ' he should make him turn ; then he
should look at him with the Apratiratha,3 Qasa,4 and Sauparna 5 hymns.
He conquers that army. If again he runs up to him when about to engage
in battle (saying) ' So do for me that I shall conquer in this battle ', he
should make him contend in this quarter ; he conquers in this battle. If
again he run up to him, being expelled from his kingdom (saying) ' So do
for me that I may be restored to this kingdom ', he should make him go
away to this quarter ; so does he again become restored to his kingdom.
After the paying of reverence, he goes to the house saying (the verse) for
the driving away of foes,6 * Drive away, O Indra, all my foes to the east ' ;
from all sides freedom from foes and danger becomes his, prosperity ever
increasing he attains, he attains sovereignty and overlordship over people
who goes to the house saying thus this (verse) for the driving away of foes.
Having gone to the house he sits down behind the household fire and holds
on to the priest who at the end offers three butter libations to Indra, in four
portions, with the bowl, in the Prapad way,7 for freedom from distress,
injury, loss, and danger,
viii. 11 (xxxvii. 7).
1 Do l thou pour forth for the winning of strength ; the foe around —
Bhuh ; the holy power, breath, immortality, this N. N. approacheth,
protection, guarding, freedom from fear, for safety, with offspring, with
cattle —
overcoming :
To overwhelm the foe thou movest like one taking payment for
a debt ; hail !
1 RV. vi. 47. 26.
a
s
4
5
6
T
RV. v. 174.
RV. x. 103.
RV. i. 152.
See above AB. vi. 26. 7. Sayana here, how-
ever, gives pro dh&rd yantu (A$S. Hi. 12. 14)
as meant; cf. KB. x viii. 4 ; RVKh. i. 3.
RV. x. 131. 1.
I. e. in equal parts with insertions as in
AB. viii. 11.
viii. 11. l The verses treated are RV. ix. 110.
1-8 : the verses consist of Padaa of 12 +
8 + 12 syllables respectively. The, treat-
ment accorded is to insert after 16 + 16,
irrespective of the forms and metre, the
insertion ; thus in a sense the verses are
reduced to normal Anustubh verses. The
■ •
Prapad mode is defined in a verse cited
by Sayana as —
pddd yasya tu ydvanto ydvadcJuarasammitdh
viii. 11 — ] Hie Rajasuya [328
In thee when pressed, O Soma, we delight, in the great —
Bhuvah ; the holy power, breath, immortality, this N. N. approaoheth,
protection, guarding, freedom from fear, for safety, with offspring, with
cattle-
kingship of concourse :
For the booty, O purifying one, thou dost plunge ; hail !
Thou hast brought to life, O purifying one, the sun ; in the pail —
Svar; the holy power, breath, immortality, this N. N. approacheth,
protection, guarding, freedom from fear, for safety, with offspring, with
cattle —
with might the milk ;
In eagerness with the milk that is thy living gift ; hail ! "
Free from harm and injury, unoppressed, protected on every side, by the
form of the threefold knowledge he wanders through all the quarters, find-
ing support in the world of Indra, for whom the priest at the end offers those
three libations of butter in four portions with the bowl, in the Prapad manner.
Then at the end he invokes propagation for cows, horses, and men with 2
' Here ye cows, be ye propagated,
Here ye horses, here ye men ;
Here with a thousand fees to give
Let the hero, the protector, sit down.'
He becomes multiplied with offspring and cattle who thus at the end invokes
the propagation of cows, horses, and men. This Ksatriya is never brought
low, for whom those knowing thus sacrifice, But they bring him low for
whom they sacrifice not knowing thus: just as outcasts,3 or robbers, or
evildoers, seizing a wealthy man in the wild.fling him into a pit and run away
taking his wealth, so these priests fling the sacrificer into a pit and run away
taking his wealth. Knowing this Janamejaya Parikeita used to say * Those
who know thus sacrifice for me who know thus ; therefore I conquer the
assailing host, I conquer with an assailing host. Me neither the arrows of
heaven nor of men reach. I shall live all my life, I shall become lord of
all the earth/ Him neither divine nor human arrows reach, he lives all
his life, he becomes lord of all the earth, for whom men, knowing thus,
sacrifice.
rcy adkyayanam etef&m prapadarh tad vidur his MSS. which has prdtd, a blander for
budh&h. trdtd ; RVKh. v. 11. 2.
1 Gf. AY. xz. 127. 12 ; 9$S. zii. 15. 8 where ' For the Nisftdas see Weber, Ind\ Stud. iz.
Hillebrandt reads in d 'pi pus& against 840 ; Vedic Index, i. 468, 454.
329] The Mahdbhiseka of Indra [ — viii. 12
ADHYAYA III
The Mahabhi§eka of Indra.
viii. 12 (xxxviii. 1.) Now comes the great anointing of Indra. The gods
with Prajapati said ' He is of the gods the mightiest, the most powerful,
the strongest, the most real, the best to accomplish; let us anoint him.'
'Be it so ' (they replied). Thus (they did anoint) Indra. For him they
brought together the throne called Re ; as its two front feet they made the
Brhat and the Rathantara,1 as its two back feet the Vairupa and the
Vairaja, as the head (and foot) (planks) the Qakvara and the Raivata, as
the cross (planks) the Naudhasa and Kaleya, as the lengthwise ropes the
Re verses, as the cross-ties the Samans, as the holes the Yajuses, as the
coverlet glory, as the pillow prosperity. Savitr and Brhaspati supported
its front feet, Vayu and Pusan the back feet, Mitra and Yaruna the head
(and foot) (planks), the Agvins the cross (planks). He mounted this throne
with8
'Let the Yasus mount thee with the Gftyatri metre, the Trivrt
Stoma, the Rathantara Saman; after them I mount for overlordship.
Let the Rudras mount thee, with the Tristubh metre, the Paficadaga
Stoma, the Brhat Saman ; after them I mount for paramount rule. Let the
Adityas mount thee with the Jagati metre, the Saptadaga Stoma, the
YairUpa Saman ; after them I mount for self rule. Let the All-gods
mount thee with the Anustubh metre, with the Ekavin$a Stoma,
the Vairaja Saman ; after them I mount for sovereignty. Let the
Sadhya and the Aptya gods mount thee with the Pankti metre, the
Trinava Stoma, the Qakvara Saman ; after them I mount for kingship.
Let the Maruts and the Angirases the gods mount thee with the
Atichandas metre, the Trayastrin$a Stoma, the Raivata Saman ; after
them I mount for supreme authority, for great kingship, for suzerainty,
for supremacy, for pre-eminence ; '
he mounted the throne. When he was seated on the throne the All-gods
said * If Indra is not proclaimed he cannot display his strength ; let us pro-
claim him.' ' Be it so.' Him the All-gods proclaimed (saying)
* Do ye proclaim him, 0 gods, as overlord and overlordship, as para-
mount ruler and father of paramount rulers, as self ruler and self rule, as
sovereign and sovereignty, as king and father of kings, as supreme lord
and supreme authority. The lordly power hath been born, the K&atriya
1 See for the Samans above AB. iv. 13 ; for the throne AB. viii. 5.
1 For the same series of metres of. AJL v. 1.4; $£8. zyii. 16. 1.
42 [h.o.i. st]
viii. 12 — ]
The Raj amy a
[330
hath been born, the suzerain of all creation hath been born, the eater of
the folk hath been born, the breaker of citadels hath been born, the slayer
of the Asuras hath been born, the guardian of the holy power hath been
born, the guardian of the law hath been born.'
When he had been proclaimed Prajapati, being about to anoint him,
addressed him with the verse
viii. 13 (xxxviii. 2).
' Varuna within the waters '
Hath set him down, preserving order,
For overlordship, for paramount rule, for self rule, for sovereignty, for
supreme authority, for kingship, for great kingship, for suzerainty, for
supremacy, for pre-eminence, the wise one.'
Him when seated on the throne, Prajapati, standing in front of him, facing
west, anointed through a branch of Udumbara, dry but with leaves, and
a golden strainer, to the accompaniment of the triplet 8 ' These waters are
most auspicious ', the Yajus formula * (On the instigation) of the god thee ',
and the exclamations bhilh. bhuvah, war.
viii.l4(xxxviii.3). Then the Vasus, the gods in the eastern quarter anointed
him with six days with the Paftcaviiica,1 and with this triplet and this
Yajus and these exclamations, for overlordship. Therefore in this eastern
quarter, whatever kings there are of the eastern peoples, they are anointed for
overlordship ; ' O Overlord ' they style them when anointed in accordance
with the action of the gods. Then in the southern quarter the Rudras, the gods,
anointed him with six days with the Paficavinya, and with this triplet and
this Yajus and these exclamations, for paramount rule. Therefore in this
southern quarter, whatever kings there are of the Satvants, they are
anointed for paramount rule ; ' O paramount ruler ' they style them when
anointed in accordance with the action of the gods. Then in the western
quarter the Adityas, the gods, anointed him with six days with the Pa&ca-
vinfa.and with this triplet and this Yajus and these exclamations, for self rule.
Therefore in this western quarter, whatever kings there are of the
southern and western peoples, they are anointed for self rule ; ' O self ruler '
they style them when anointed in accordance with the action of the gods.
Then in the northern quarter the All-gods anointed him with six days with
1 This is RV. i. 26. 10 extended.
» See AB. viii. 7.
viii.14. * Sayana has ekatrityatsv ahassu, which
is no doubt wrong. But Aufrecht in sug-
gesting 6 x 26 «= 160 seems unjustified : his
reason is that there is no Panoavinea
Stoma at the Rajasuya, but here we have
direct evidence that it was used in that
of the gods, and we need not go beyond
that. There is no use of 160 days in the
Rajasuya either, so that Aufrecht'B own
suggestion is equally out of place, and it
is bad grammar.
331] The Mahabhi$eka of Indra. [ — viii. 15
the Pancavin$a, and* with this triplet and this Yajus and these exclama-
tions, for sovereignty. Therefore in this northern quarter, the lands of the
Uttara Eurus and the TJttara Madras, beyond the Himavant, their (kings) 2
are anointed for sovereignty ; ' O sovereign' they style them when anointed
in accordance with the action of the gods. Then in this firm middle estab-
lished quarter the Sadhyas and the Aptyas, the gods, anointed him with
six day with the Paftcavinfa, and with this triplet and this Yajus and these
exclamations, for kingship. Therefore in this firm middle established
quarter, whatever kings there are of the Kuru-Pancalas with the Va$as
and U$inaras, they are anointed for kingship ; ' king' 3 they style them when
anointed, in accordance with the action of the gods. Then in the upward
quarter the Maruts and the Angirases, the gods, anointed him with six
days with the Paftcavinga, and with this triplet and this Yajus and these
exclamations, for supreme authority, for great kingship, for suzerainty, for
supremacy, for pre-eminence. He became the supreme authority, as con-
nected with Prajapati. Anointed with this great anointment Indra won
all victories, found all the worlds, attained the superiority, pre-eminence
and supremacy over all the gods, and having won the overlordship, the
paramount rule, the self rule, the sovereignty, the supreme authority, the
kingship, the great kingship, the suzerainty in this world, self-existing,
self -ruling, immortal, in yonder world of heaven, having obtained all desires
he became immortal.
ADHYAYA IV
The Mahabhi§eka of Kings.
viii. 15 (xxxix. 1). If he who knows thus should desire of a Esatriya ' May
he win all victories, find all the worlds, attain the superiority, pre-eminence
and supremacy over all kings, and overlordship, paramount rule, self rule,
sovereignty, supreme authority, kingship, great kingship, and suzerainty ;
may he be all encompassing, possessed of all the earth, possessed of all life,
from the one end up to the further side of the earth bounded by the ocean,
sole ruler ', he should anoint him with this great anointing of Indra, after
adjuring him
* The sense is clear, though the construction is ceivable.
careless : Haug, however, seeks to render * Here rdja is meant, and therefore the other
the janapad&h as subject and as being names of no distinct form may be nom.
' without kings ', which is wholly incon- or voc as bhqja clearly is.
viiL 15 — ] The Rdjasuya [332
' From the night of thy birth 1 to that of thy death, for the space between
these two, thy sacrifice and thy gifts, thy place, thy good deeds, thy
life, and thine offspring let me take, if thou dost play me false.'
If a Ksatriya who knows thus desire 'May I win all victories, find all
worlds, attain the superiority, pre-eminence, and supremacy over all kings
and overlordship, paramount rule, self rule, sovereignty, supreme authority,
kingship, great kingship and suzerainty; may I be all encompassing,
possessed of all the earth, possessed of all life, from the one end up to the
further side of the earth bounded by the * ocean sole ruler ', he should not
doubt, but say with faith
' From the night of my birth to that of my death, for the space between
these two, my sacrifice and my gifts, my place, my good deeds, my life,
and mine offspring mayest thou take, if I play thee false.9 s
viii. 16 (xxxix. 2). Then should he say ' Bring together four things of
the trees, of the Nyagrodha, Udumbara, Agvattha, and Plaksa'. The
Nyagrodha is the lordly power of the trees ; in that they bring together
Nyagrodha (products), verily thus he confers on him the lordly power.
The Udumbara is the paramount rule of the trees ; in that they bring
together Udumbara (products), verily thus he confers upon him the para-
mount rule. The A$vattha is the overlordship of the trees ; in that they
bring together Afvattha (products), verily thus he confers upon him over-
lordship. The Plaksa is the self rule and sovereignty of the trees ; in that
they bring together Plaksa (products), verily thus he confers upon him
self rule and sovereignty. Then should he say ' Bring together the four
things of the plants, in the shape of the green shoots of rice, large rice,
panic seed and barley.' The rice is the lordly power of the plants ; in that
they bring together the green shoots of rice, verily thus he confers upon him
the lordly power. Large rice is the overlordship of the plants ; in that they
bring together the green shoots of large rice, verily thus he confers upon
him overlordship. Panic seeds are the paramount rule of the plants; in
that they bring together the green shoots of panic seeds, verily thus he
confers upon him paramount rule. Barley is the leadership of the plants ;
in that they bring together the green shoots of barley, verily thus he
confers upon him leadership.
1 aj&yeUtdh and vj^Jiyam are strange and really Weber (Ind. Stud. ix. 848) suggests the
impossible blunders. For others in this rendering adopted,
book of. AB. viii 28 : aoapadyeyam and s In Kau$. xvii. 4-8 the oath of priest and
28 : pntfighyati, °(u, jdgriydi ; Bbhtlingk, king is a mutual one, and very probably
BKSGW. 15 Dec. 1900, p. 414. reflects a more primitive state of usage ;
* S&yana sees in pardrdha a term of time. cf. Weber, Rtijariya, pp. 142, 148.
333]
The Makabhiseka of Kings.
[ — viii. 17
viii. 17 (xxxix. 8). They then bring for him a throne of Udumbara ; the
explanation of it has been given. There is a goblet of Udumbara or a bowl,
and a branch of Udumbara. Having collected these preparations, they
should throw them together in the bowl or goblet of Udumbara, and, when
these have been mixed together, he should put curds, honey, melted butter,
and water of the rains with sunshine, and, setting them down, he should
address the throne with 1
'Let the Brhat and the Rathantara be thy two front feet, and the
Vairttpa and the Vairaja thy back feet, the ^akvar* and the Baivata the
head (and foot) (planks), the Naudhasa and K&leya the cross (planks),
the flo verses the lengthwise ropes, the S&mans the cross-ties, the Yajuses
the holes, glory the coverlet, prosperity the pillow. Let Savitr and
Brhaspati support thy front feet, Vayu and Ptisan thy back feet, Mitra
and Varuna the head (and foot) (planks), the Asvins the cross (planks)/
Then he should make him mount the throne. With
' Let the Vasus mount thee with the Gayatrl metre, the Trivrt Stoma,
the Rathantara Soman ; after them do thou mount for overlordship. Let
the Rudras mount thee with the Tristubh metre, the Pancadaga Stoma,
the Brhat Saman ; after them do thou mount for paramount rule. Let
the Adityas mount thee with the Jagatl metre, the Saptadaga Stoma, the
Vairupa Saman ; after them do thou mount for self rule. Let the All-
gods mount thee with the Anustubh metre, the Ekavinga Stoma, the
Vairaja Saman ; after them do thou mount for sovereignty. Let the
Maruts and the Angirases, the gods, mount thee with the Atichandas
metre, the Trayastringa Stoma, the Raivata Saman ; after them do thou
mount for supreme authority. Let the Sadhya and the Aptya gods
mount thee with the Pankti metre, the Trinava Stoma, the Qakvara
Saman; after them do thou mount for kingship, great kingship,
suzerainty, supremacy, and pre-eminence ' ;
he should make him mount the throne. When he is seated on the throne
the king-makers should say * The Ksatriya if not proclaimed cannot show
his strength ; let us proclaim him '. ' Be it so ' (they reply). Him the
king-makers proclaim (saying)
' Him do ye proclaim, 0 men, as overlord and overlordship, as para-
mount ruler and father of paramount rulers, as self ruler and self rule, as
sovereign and sovereignty, as supreme lord and supreme authority, as
» See above AB. viii. 12. The slight variant
is presumably deliberate, two clauses be-
ing inverted in order. Weber (R&jastiya,
p. 116) points out that the number of
materials of the ointment is much less
(cf. AB. viii. 6) than the number (17) of
the Yajus ritual, and sees in this a sign
of the old character of the simple punar-
dbhUeka at least (ibid. p. 118).
viii. 17 — ] The Bdjasuya [334
king and father of kings. The lordly power hath been born, the
Ksatriya hath been born, the suzerain of all creation hath been born, the
eater * of the folk hath been born, the slayer of foes hath been born, the
guardian of the Brahmans hath been born, the guardian of the law hath
been born/
When he has been proclaimed one knowing thus, being about to anoint him,
should address him with this verse
viii. 18 (xxxix. 4).
1 Varuna 1 within the waters
Hath sat him down, preserving order,
For overlordship, for paramount rule, for self rule, for sovereignty, for
supreme authority, for kingship, for great kingship, for suzerainty, for
supremacy, for pre-eminence, the wise one.'
TTim when seated on the throne one who knows thus standing in front,
facing west, anoints through a branch of Udumbara, dry but with leaves,
and a golden strainer, to the accompaniment of the triplet ' These waters
are most auspicious ', the Tajus ' (On the instigation) of the god thee ', and
the exclamations bhuh, bhuvah, svar.
viii. 19 (xxxix. 5).
' In the l eastern quarter let the Vasus, the gods, anoint thee with
six days with the Paiicavinfa, and with this triplet and this Tajus and
these exclamations, for overlordship.
In the southern quarter let the Budras, the gods, anoint thee with six
days with the Pancavin^a, and with this triplet and this Tajus and these
exclamations, for paramount rule.
In the western quarter let the Adityas, the gods, anoint thee with six
days with the Pancavin$a, and with this triplet and this Tajus and these
exclamations, for self rule.
In the northern quarter let the All-gods anoint thee with six days
with the Pancavin^a, and with this trip nd this Tajus and these
exclamations, for sovereignty.
In the upright quarter let the Maruts and Angirases, the gods, anoint
thee with six days with the Pancavin9a, an * with this triplet and this
Tajus and these exclamations, for supreme authority.
In this firm middle established quarter let the Sftdhya and the Aptya
gods anoint thee with six days with the Pancavinga, and with this triplet
and this Tajus and these exclamations, for kingship, for great kingship, for
suzerainty, for supremacy, and for pre-eminence.'
* For this common description cf. Weber, * See above AB. viii. 18.
Ind. Stud. x. 8, 14 ; RQjasHya, pp. 66, n. 2, viii. 19. * See above AB. viii. 14.
116, n. 2.
335] The Mahabhiseha of Kings. [ — viii. 20
He becomes the supreme authority,as connected with Prajapati. The Ksatriya
anointed with this great anointing of Indra wins all victories, finds all
worlds, attains the superiority, pre-eminence, and supremacy over all kings,
and having won overlordflhip, paramount rule, self rule, supreme authority,
kingship, great kingship and suzerainty in the world, self-existing, self-
ruling, immortal, in yonder world of heaven having obtained all desires
he becomes immortal, whom as a Ksatriya he anoints with this great
anointing of Indra, after adjuring him.
viii. 20 (xxxix. 6). Curds is power in this world ; in that he anoints him
with curds, verily thus he confers power upon him. Honey is the sap in
plants and in trees ; in that he anoints with honey, verily thus he confers
sap upon him. Ghee is the brilliance of animals ; in that he anoints with
ghee, verily thus he confers brilliance upon him. Waters are the immortal
in the world ; in that he anoints with water, thereby he confers immortality
upon him. Being anointed he should give gold to the Brahman who
anoints; a thousand should he give, a field and quadrupeds; moreover
they say * He should give an uncounted, an unlimited, guerdon ; the
Ksatriya is unlimited ; (it serves) to attain the unlimited.' Then he places
in his hand a bowl of Sura (saying *)
* With thy sweetest, most intoxicating
Stream be thou purified, O Soma,
Pressed for Indra to drink.9
He should drink it (saying *)
1 That which is left over of the pressed juice, rich in sap
Which Indra drank mightily
Here with auspicious mind this of him,
I partake of Soma, the King.
To thee, O bull (the Soma) being pressed,
I offer the pressed juice to drink ;
Rejoice and make thyself glad.'
The Soma drink which is in the Sura is what is drunk by the Ksatriya
when anointed by this great anointing of Indra ; not the Sura. Having
drunk it he should address it with 3 ' We have drunk the Soma9 and 'Be
thou propitious to us.' Just as in the world a dear son touches a father or
a dear wife a husband pleasantly and auspiciously up to decay,4 even so
Sura or Soma or any other food in the case of a Ksatriya anointed by the
great anointing of Indra touches him auspiciously and pleasantly up to
decay.
1 See above AB. viii. 8. * Probably until old age, cf. Sayana's version
' See above AB. vii. 88 and BY. viii. 46. 22. dehapOtaparyaniam.
9 RV. viii. 48. 8 ; x. 87. 10.
viii.2l — ] The Rdjasuya [336
viii. 21 (xxxix. 7). With this great anointing of Indra Tura Kavaseya
anointed Janamejaya Pariksita. Therefore Janamejaya Pariksita went
round the earth completely, conquering on every aide, and offered the horse
in sacrifice. Regarding this a sacrificial verse * is sung
' At Asandlvant a horse, grass eating,
Adorned with gold and a yellow garland,
Of dappled hue, was bound
By Janamejaya for the gods.'
With this great anointing of Indra Cyavana Bhargava anointed QSaryata
Manava. Therefore Qaryata Manava went around the earth completely,
conquering on every side, and offered the horse in sacrifice ; at the sacrificial
session of the gods he was the householder. With the great anointing of
Indra Somafusman Yftjaratnayana anointed Qatanlka Satrajita. Therefore
Qatanika Satrajita went round the earth completely, conquering on every
side, and offered the horse in sacrifice. With the great anointing of Indra
Parvata and Narada anointed Ambasthya. Therefore Amb&sthya went
round the earth completely, conquering on every side, and offered the horse
in sacrifice. With this great anointing of Indra Parvata and Narada
anointed Yudhamfrausti Augrasainya. Therefore Yudhamgrausti Augra-
sainya went round the earth completely, conquering on every side, and
offered the horse in sacrifice. With this great anointing of Indra Ea9yapa
anointed Vifvakarman Bhauvana. Therefore Vipvakarman Bhauvana went
round the earth completely, conquering on every side, and offered the horse
in sacrifice. The earth sang, they tell 2
' No man whatsoever ought to give me,
0 Vi^vakarman Bhauvana, thou hast been fain to give me ;
1 shall plunge into the middle of the water ;
Vain was this thy compact with Kacyapa.'
*
With this great anointing of Indra Yasistha anointed Sudas Paijavana.
Therefore Sudas Paijavana went round the earth completely, conquering on
every side, and offered the horse in sacrifice. With this great anointing of
Indra Saihvarta Angirasa anointed Marutta Aviksita. Therefore Marutta
Aviksita went round the earth completely, conquering on every side, and
offered the horse in sacrifice. Regarding this, this verse is sung 3
1 See also $B. xiii. 5. 4. 2 ; 99s* xvi- 9* *> *•• 8 nas d ** in 5B* and upamaflfoye but
with the reading abadhnad afvam sdran- otherwise agrees with AB.
gam. 8 So <}B. xiii. 0. 4. 6 with Atriksitasydgnih
* Cf. 9B. xiii. 7. 1. 15 where manda asitha hsattd, 99S. xvi. 9. 16 agrees with 9B.
replaces did&sitha, upamauk*yati syd and These texts deal with the horse sacrifice.
mnaisa U samgarah Kafyapaya ; ffiS. xvi. Gf. Oldenberg, ZDMG. xxxvii. SO, SI.
337] The Mahabhi§eka of Kings. [ — viii. 23
' The Maruts as attendants
Dwelt in the house of Marutta ;
Of Aviksita E&mapri
The All-gods were the assessors/
viii. 22 (xxxix. 8). With this great anointing of Indra Udamaya Atreya
anointed Anga. Therefore Anga went round the earth completely, conquering
on every side, and offered the horse in sacrifice. He whose limbs were not
defective said ' Ten thousands of elephants, ten thousands of female slaves,
I offer to thee. O Brahman ; invite me to the sacrifice/ Regarding this
these verses are sung
' Of the cows for which Udamaya
The Praiyamedhas aided in his sacrificing *
Two thousand of the myriads (day by day)
Atreya gave at the middle (of the offering).
Eight and eighty thousand
White horses, Vairocana,
Side steeds,9 loosing them,
Gave when his Purohita was sacrificing.
Of those brought from each country,
All daughters of wealthy men,
Ten thousands he gave,
Atreya, with necklaces on their necks.
Ten thousands of elephants,
Atreya, having given at Avacatnuka,
Wearied, sought for attendants,8
By reason of the gift of Anga, the Brahman.
" A hundred to you, a hundred to you,"
So saying he grew weary ;
By saying " A thousand to you "
He got back his breath.'
viii. 23 (xxxix. 9). With this great anointing of Indra Dlrghatamas
Mamateya anointed Bharata Dauhsanti. Therefore Bharata Dauhsanti went
round the earth completely, conquering on every side, and offered the horse
in sacrifice. Regarding this these verses are sung 1
1 This seems to be the sense accepted by gave fees, but the plur. is against this.
S&yana,Colebrooke, and Weber; assuming * prasti is here as usual of doubtful sense
the Praiyamedhas to be Bsis, as it seems and possibly is more generally merely
they were from the other references to * leading horses1 ; Vedic Index, ii. 515.
their ancestors, as seers of BV. viii. 1-40, * To give the gifts away,
ftc. Otherwise the more natural way viii. 28. 1 See QB. xiii. 5. 4. 11 wg.
would be to treat them as princes who
43 [h.o.s. is]
viii. 23 — ]
The Rajasuya
[338
' Covered with golden trappings,
Beasts black with white tusks,
As Masn&ra Bharata gave,
A hundred and seven myriads.
This is the fire of Bharata Dauhsanti
Piled at SacTguna,
At which a thousand Brahmans
Divided cows in myriads.3
Eight and seventy did Bharata
Dauhsanti on the Yamuna,
On the Ganga for the slayer of Vrtra he bound
Five and fifty steeds.
A hundred and thirty-three steeds,
The king having bound for the sacrifice,
Dauhsanti surpassed all other kings,
In craft, the more crafty.3
The great deed of Bharata,
Neither men before or after,
As the sky a man with his hands
The five peoples have not attained it'
This great anointing of Indra Brhaduktha the seer proclaimed to Dur-
mukha, the Pancala. Therefore Durmukha Pancala, being a king,4 by
this knowledge went round the earth completely, conquering on every
side. This great consecration of Indra Vasistha Satyahavya proclaimed
to Atyarati Janamtapi. Therefore Atyarati Janamtapi, though not a king,
through his knowledge went round the earth completely, conquering on
every side. Vasistha Satyahavya said ' Thou hast conquered entirely the
earth on every side : do thou make me great.' Then said Atyarati Janam-
tapi ' When I conquer, O Brahman, the Uttara Eurus, then thou wouldst be
king of the earth, and I should be thy general/ Vasistha Satyahavya
replied ' That is a place of the gods ; no mortal man may conquer it. Thou
hast been false to me ; therefore I take this from thee.' 6 Then Amitra-
tapana Qusmina Qaibya, a king, slew Atyarati Janamtapi, whose strength
* badva as a hundred kotis is given by S&yana ;
sahasram in taken by Weber with g&h and
badvcqah as 'by flocks', but this makes
the number too low.
* (B. has Saudyumnir atycuth&d any&n am&y&n
and Aufrecht suggests am&yino as better
sense and metre. Weber (Ind. Stud, ix.
846) reads 'm&ydn.
4 rajd is read by S&yana, but the parallelism
below certainly suggests 'raja, as taken
by Haug.
• & ta (i. e. to) must of course be read ; Weber,
Rdja*Hyay p. 118, n. adrukfah is an odd
form, for which Liebich (Pdnini, p. 77)
would restore adkrukaa^ but Whitney
(Sansk. Qramm. § 920/) accepts the form.
339] The Purohitaship [ — viii. 25
had been taken away and who had lost his power. Therefore one should
not play false with a Brahman who knows thus and has done thus (thinking)
' Let me not loose my kingdom,6 nor let breath forsake me.'
ADHYAYA V
The Purohitaship.
viii. 24 (xl. 1). Now as to the Purohitaship. The gods eat not the food
of a king without a Purohita. Therefore a king when about to sacrifice
should select as Purohita a Brahman (wishing) ' May the gods eat my food.'
The king in appointing a Purohita takes out the fires that lead to heaven.
The Purohita is the Ahavaniya, his wife the Garhapatya, his son the
AnviLharyapacana. What he does to the Purohita, verily thus he offers
in the Ahavaniya ; what he does to his wife, verily thus he offers in the
Garhapatya ; what he does to his son, verily thus he offers in the Anvaharya-
pacana. They, being appeased in body, having received the offerings and
propitiated, carry him to the world of heaven, to the lordly power, might,
the kingdom, and the people. They, if not appeased in body, not having
received the offering and not being propitiated, repel him from the world
of heaven, from the lordly power, might, the kingdom, and the people.
The Purohita is Agni Vai$vanara, possessed of five missiles ; in his speech is
one missile, in his feet one, in his skin one, in his heart one, in his organ
one. With these flaming and blazing he approaches the king. In that he
says ' Where, O blessed one, hast thou been dwelling ? Bring ye grass for
him ', thereby he appeases that missile of his that is in his speech. In that
they bring to him water for the feet, thereby he appeases that missile of his
that is in his feet. In that they adorn him, thereby he appeases that missile
of his that is in his skin. In that they delight him, thereby he appeases
that missile of his that is in his heart. In that he dwells unimpeded in his
dwelling, thereby he appeases that missile of his which is in his organ.
He, having been appeased in his body, and having received offering and
being delighted, carries him to the world of heaven, the lordly power,
might, the kingdom, and the people. He also, if not appeased in body, and
not offered to and delighted, repels him from the world of heaven, from the
lordly power, might, the kingdom, and the people.
viii. 25 (xl. 2.) The Purohita is Agni Vaijvanara with five missiles ; with
these he keeps enveloping the king as the ocean the earth. His kingship
perishes not in its youth, life leaves him not before his time, up to old age
• For avapadyeyam cf. AB. viii. 15, n. 1. The Delbruck, Altind. Synt. p. 545. jahat may
constr. with ned is unparalleled. See be subj. or inj. ; ibid, p. 859.
viii. 25 — ] The Rdjasuya [340
he lives, he lives a full life, he dies not again,1 who has for Purohiia to guard
the kingdom a Brahman with this knowledge.9
By the lordly power he conquereth the lordly power,
By might he attaineth might,
Who hath for Purohita to guard the kingdom
A Brahman with this knowledge,
For him are his people in harmony,
With one aspect and one mind,
Who hath for Purohita to guard the kingdom
A Brahman with this knowledge.
viii. 26 (xl. 3). This is also declared by a seer 1
' The king all hostilities
With his onset, his might, doth overcome ',
Hostilities are the rivals who vie with and hate him ; verily thus he over-
comes them with his onset and his might.
'Who supporteth Brhaspati in comfort ',
Brhaspati is the Purohita of the gods; analogues of him are the other
Purohitas of human kings. In that he says ' Who supporteth Brhaspati
in comfort ', verily he says in effect ( Who supporteth a Purohita in comfort \
' Who treateth him kindly, and maketh welcome the first sharer ',
(he says) ; verily thus he mentions honour for him.
1 He dwelleth in ease in his own abode ' s
(he says) ; the abode is the house ; verily thus he dwells at ease in his own
house.
' For him fare is ever plentiful '
(he says) ; fare is food ; verily thus for him food is ever full of strength.
' To him the peoples of themselves pay homage *
(he says); the peoples are the kingdoms; verily thus spontaneously the
kingdoms pay him homage.
4 In whose reign the Brahman goeth first ',
(he says) ; verily thus he refers to the Purohita.
' Unsurpassed he winneth wealths ' *
1 This is the only occurrence of the idea in cornea distinct s as below in AB. viii. 27.
AB. Cf. Levi, La doctrine du sacrifice, 2 and 8.
pp. 96 seq. ayuvawOri (not aywoam) is viii. 26. l RV. iv. 50. 7.
clearly right. Weber has * free from 8 BV. iv. 60. 8.
death of young men '. 8 BY. iv. 60. 9.
1 The true character of the passage now be-
341]
The Purohitaship
[ — viii. 27
Wealths are kingdoms ; them he wins unsurpassed.
1 Of his foe as of his kin '
(he says) ; the foe are the rivals that vie with and hate him ; them he
conquers unsurpassed. In that he says
* Who maketh wide room for him that seeketh aid/
verily he says in effect ' Who maketh riches for the poor/
' The king for the Brahman, him the gods aid ',
(he says) ; verily thus he refers to the Furohita.
viii. 27 (xl. 4). He who knows the three Purohitas and the three appointors,
that Brahman is to be made Purohita. He should say for the Purohitaship
1 Agni is the Purohita, the earth the appointor ; Vayu is the Purohita,
the atmosphere the appointor; Aditya is the Purohita, the sky the
appointor.'
He who knows this is chosen as Purohita, he who does not know this is
rejected.
A king is the friend of him,
He repulseth the foe
Who hath for his Purohita to guard the kingdom
A Brahman with this knowledge.
By the lordly power he conquereth the lordly power,
By might he attaineth might
Who hath for his Purohita to guard the kingdom
A Brahman with this knowledge.
For him are his people in harmony,
With one aspect and one mind,
Who hath for his Purohita to guard the kingdom
A Brahman with this knowledge.
Bkah, bhuvah, war, om.1
I am that, thou art this ; thou art this, I am that. I am sky, thou
art earth. I am the Soman, thou the $c. Let us two unite. Save us
from great danger.8
Thou art the body ; protect my body.
The plants whose king is Soma,
Manifold, with a hundred forms,
In this seat do ye to me
1 The ceremony of selection is here described
on the exact lines of a marriage (Weber,
Ind. Stud. y. 216, 882, 848, 868 ; Whitney
on AY. xiv. 2. 71) to which samvah&vahai
refers, though Sftyana does not recognize
the force, and endeavours to construe it
with pur&ni as villages in the kingdom.
Weber (Ind. Stud. x. 180) suggests tdv ehi ;
samvivahdvahai is possible, but the text
may mean ' let us fare together * ; of.
Oldenberg, ReL des Veda, p. 876.
1 pur&ni appears corrupt (jmr is the old form) ;
possibly it might be an irregular form,
1 let me escape from ', but, as no special
danger is mentioned, it may be an old
error for pdrayd no (glossed asmfin).
viii. 27 — ] The Rdjasuya [342
Accord unfailing protection.9
The plants whose king is Soma,
Which are scattered over the earth,
In this seat do ye to me
Accord unfailing protection.
In this kingdom I make prosperity to dwell,
Then I behold the waters divine."
I purify my right foot ; I place power in this kingdom*
I purify my left foot ; I increase power in this kingdom.
First one, then another, I purify my two feet,
O gods, for the protection of the kingdom, to win security from danger.
Let the waters for the foot-washing burn away my foe.
viii. 28 (xl. 5). Now comes the dying round the holy power. He who
knows the dying round the holy power, round him the rivals that vie with
and hate him die. He who blows here is the holy power ; round him die
these five deities, the lightning, the rain, the moon, the sun, the fire. The
lightning after lightening enters into the rain ; it is concealed ; then men
do not perceive it. When a man dies, then he is concealed, then men do not
perceive him. He should say at the death of the lightning ( Let my enemy
die, let him be concealed, may they not perceive him.' Swiftly they
perceive him not. The rain having rained enters into the moon; it is
concealed; then men do not perceive it. When a man dies, then he is
concealed, then men do not perceive him. He should say at the death
of the rain ( Let my enemy die, let him be concealed, may they not perceive
him/ Swiftly they perceive him not. The moon at the conjunction enters into
the sun ; it is concealed ; men do not perceive it. When a man dies, then
he is concealed, then men do not perceive him. He should say at the death
of the moon 'Let my enemy die, let him be concealed, may they not
perceive him.' Swiftly they perceive him not. The sun on setting enters
into the fire ; it is concealed ; men do not perceive it.1 When a man dies,
then he is concealed, then men do not perceive him. He should say at the
death of the sun * Let my enemy die, let him be concealed, may they not
perceive him.' Swiftly they perceive him not. The fire, breathing forth,
enters into the wind ; it is concealed ; men do not perceive it. When a man
dies, then he is concealed, then men do not perceive him. He should say
at the death of the fire ' Let my enemy die, let him be concealed, may they
not perceive him.' Swiftly they perceive him not. Thence are these
deities born again ; from the wind is born the fire, for from breath it is
9 r^^attavistardbhimantranam according to the ceremony of feet washing which is
Sayana. accompanied by the foUowing Mantras.
8 This is used for the water brought up for 1 Cf. TB. ii. 1. 2. 9.
343] The Purohitaship. [ — viii. 28
born, being kindled by strength. Having seen it he should say ' Let the
fire be born ; let not my enemy be born ; far hence may he hasten a away/
Far hence he hastens away. From the fire is the sun born ; having seen it
he should say ' Let the sun be born ; let not my enemy be born ; far hence
may he hasten away/ Far hence he hastens away. From the sun is the
moon born. Having seen it he should say ' Let the moon be born ; let not
my enemy be born; far hence may he hasten away.' Far hence he hastens
away. From the moon is rain born. Having seen it he should say ' Let
the rain be born ; let not my enemy be born ; far hence may he hasten
away.' Far hence he hastens away. This is the dying round the holy
power. This dying round the holy power Maitreya Kausarava proclaimed
to Sutvan Kairigi Bhargayana the king. Bound him died five kings ; then
Sutvan attained greatness. His vow is ( One should not sit down before
the foe ; if he think him to be standing, he should stand also. Nor should
he lie down before the foe ; if he think him to be sitting he should sit also.
Nor should he go to sleep before the foe ; if he think him awake, he should
keep awake also. Even if his enemy has a head of stone,8 swiftly he lays
him low.'
* These forms are of doubtful value and of hi and as act. with paran adverbial,
reality : cf. jdgriy&t here and above AB. * A helmet like stone is Sayana's version, but
viii. 16, n. 1. Liebioh (P&nini, p. 76) this seems needless; cf. Colebrooke,
takes them as 3rd plural of the 8rd class Essays, ii. 41.
TRANSLATION OF THE
KAUSITAKI BRAHMANA
i
44 [not* a»]
ADHYAYA I
The Establishing of the Fires.
i. 1. In l this world both the gods and men were. The gods going to
the world of heaven said to Agni ' Be thou for us the overseer of this
world.' To them replied Agni ' But, since I am he among you whose contact
is most dangerous, and men do not pay honour (to me), how will that become
yours which is among men 1 ' The gods said ' The dread forms of thee as
Buch we will deposit apart, and then wilt thou be here for man with that
form of thine which is auspicious, helpful, and worthy of sacrifice.' Then
in the waters they placed (his form as) blowing, in the wind (his form as)
purifying, in the sun (his form as) bright. Then with his auspicious,
helpful, and sacrificial form he burned here for men. These indeed are
the forms of Agni. In that he offers to these deities, then Agni becomes
delighted with his limbs and with his forms. These are three; three
indeed are these worlds ; verily thus he obtains these worlds. The full-
moon offering is the model of the first (sacrifice), the new-moon offering of
the second ; thereby does he commence the new- and full-moon (offerings).
The invitatory and offering verses * of the first contain (the words) ' praise '
and ' bearer of the oblation ' ; that is the form of the invitatory and invoking
verses. Those of the second 3 have (the word) ' Agni ' twice, for he offers
to two Agnia The third has seventeen Samidheni verses; the Ieti and
1 In i. 1-2 the establishing of the three
sacrificial fires is very briefly dealt with.
In the Sutras, though the establishing is
a necessary preliminary to any rite of
the £rauta ritual, the establishing does
not come first in order but is relegated
to the treatment of the new- and full-
moon sacrifices which, as is also here
stated, serve as the groundwork or model
((antra) of all Istis. For the ritual see
A£S. it 1. 9 mq. ; '<?<?S. ii. 1 mq. ; B£S. ii.
12-20 ; M9& i. 5. 15 ; APgS. v. 1 mq. ;
K(?S. iT. 7-10 ; L£S. iv. 9. 10 mq. ; 12. 6.
mq. ; Vait. v, vi. The point here dealt with
is the making of offerings to the three
forms of Agni ; there is no parallel in
AB., but cf. KS. yii. 10 ; viii. 1, 8-5, 10 ;
MS. i. 6 ; TB. i. 1. 2-10 ; ?B. ii. 2. 1. 6 mq.
See Hillebrandt, RituaUitteratur, f 59;
Eggeling, SBE. xii. 274, 275.
* I. e. the Yajya and Puronuv&ky* for the
offering to Agni Svistakrt. The verses
referred to are RV. v. 14. 8 and iv. 8. 5,
which contain tlate and havydya vodhave
and havydddtibhih,
• I. e. the verses used are RV. i. 12. 2 and 6,
which both have the word Agni twice.
i.i-1
The Establishing of the Fires
[348
Pagubandha offerings have seventeen Samidheni verses;4 therefore he
obtains the Isti and Pa^ubandha offerings. The offerings of the butter6
portions have (the word) ' be ' ; (with the desire) ' Let me be ', he establishes
the fires ; ' May I be ' he desires. He, even if being very contemptible as it
were he establishes the fires, quickly prospers; he attains enjoyableness,
who makes them possessed of (the word) ' be '. The invitatory and offering
verses are Viraj verses ; 6 prosperity and proper food are the Viraj, (and so
they serve) for the winning of the Viraj as prosperity and proper food.
These are Gayatri verses ; 7 Agni is connected with the Gayatri and has
the Gayatri for his metre ; verily thus with his own metre he establishes
the fires. They are uttered inaudibly ; the establishing of the fires is an
outpouring of seed; inaudibly is seed outpoured. They are appropriate
what in the sacrifice is appropriate, that is perfect; (so they serve)
for the perfection of the sacrifice. Twelve (cows) should he give ; the year
has twelve months ; verily (they serve) to make up the year. He gives
a horse as thirteenth, to make up the thirteenth month.
i. 2. The gods and the Asuras were in conflict over l these worlds. From
them Agni departed, and entered the seasons. The gods, having been
victorious and having slain the Asuras, sought for him ; Tama and Varuna
discerned him. Him (the gods) invited, him they instructed, to him they
offered a boon. He chose this as a boon, ' (Give) me the fore-offerings and
the after-offerings for my own, and the ghee of the waters and the male of
plants.' Therefore they say ' Agni's are the fore-offerings and the after-
offerings; Agni's is the butter/ Then indeed did the gods prosper, the
Asuras were defeated. He prospers himself, his foe is defeated, who knows
thus.
L 3. They l say, * In which season should he re-establish (the fires) V 'In
4 At the new- and fall-moon sacrifice! there
are used 15, Hillebrandt, Neu- und Voll-
mond9oj^$rt pp. 74-79 ; 17 at the animal
sacrifice, Schwab, Da $ altindische TM*roRfer,
pp. 82, 88. For 17 aa the characteristic
number aa an Isti see $B. i. 6. 2. 12.
■ BV. t. 18. 14 which has asi and i. 91. 9
which has idnU. We must read yadi ha
and itaii&vlra iva ; Vinayaka has svaifd vira
bnt this is nonsense ; see Weber, Ind.
Stud. i. 228 ; z. 158, n. 1 ; Keith, JBAS.
1915, p. 501.
• These are BV. vii. 1. 8 and 18 ; see ?B. i. 6.
2.12.
7 I. e. the other verses used are in the Gayatri
metre ; of. ?B. ii. 2. 1. 17.
1 The locative is one of what is fought for,
aa with sprdh, AB. vi. 84. 2 ; Delbriick,
Altind. SyrU. p. 119. The construction
appears in Sanskrit in the well-known
example carman* dvipinam hanti dantayor
hanti kutijaram (K&fika on Panini, it
8. 86) which need not be traced to Pali aa
Kielhorn (JBAS. 1898, p. 19) was inclined
to do.
i. 8. * This chapter with i. 4 and 5 deals briefly
with the Punaradheya of the fires ; there
is nothing parallel in AB., but of. TS. i.
5. 1 sag. ; KS. viii. 14-ix. 8 ; KapS. viii.
2-6 ; MS. i. 7. 1-5 ; ?B. ii. 2. 8. 2-6. For
the ritual see A$S. ii. 8. 4 se?. ; 99&* "*
5. 1 ; B9& iii. 1-8 ; M£S. i. 6. 6 ; v. 1. 2.
6 *q. ; Ap$S. v. 26 ; K<?S. iv. 11 ; VaiL
Tiii. 8 ; Hillebrandt, RituaUOtratur, § 60.
349]
Hie Re-establishment of the Fires
[-U
the rains ' some say ; in the rains are all desires ; verily (it serves) to obtain
all desires. In the middle of the rains, with regard to the Naksatra, the
Punarvasus, he should re-establish (the fires) (saying) (May riches and
wealth again come to me.' Thus (it serves) for the winning of a repeated
desire. In this period (the new moon) does not in the first half (of the
month) come into conjunction with the Punarvasus. On the new moon
which follows after (full moon) in the Asadhas 2 should he re-establish ; it
is in conjunction with the Punarvasus. The desire is obtained that is in
the new moon, there is obtained that in the rains, there is obtained that
in the Punarvasus ; therefore on that day should he re-establish. The cake
is offered on five potsherds;8 the Pankti has five feet; the sacrifice is
fivefold ; (so it serves) to obtain the sacrifice.
i. 4. With discriminations1 he offers the fore-offerings and the after-
offerings; the fore-offerings and the after-offerings are the seasons; thus
does he gather him from the seasons. The discriminations are the head words
of these Res, ' O Agni, come for enjoyment ' ; ' Agni we choose as messenger ' ;
'By Agni Agni is kindled'; 'May Agni smite the foes'; cOf Agni the
praise we meditate ' ; ' To Agni that mortal who doth service.1 They are six ;
the seasons are six ; verily from the seasons for a second time he gathers him.
The last fore-offering and after-offering are unaltered. Thus he does not
depart from the fore-offerings and the after-offerings. The first butter-
portion is connected with the slaying of Vrtra ; * verily (it serves) for the
destroying of the evil one. Thus he does not depart from the model of the
full-moon sacrifice. ' He should make the first (butter-portion) for Agni, the
wise, (saying) "Agni do ye awaken with the praise",'3 some say, 'the
8 The date fixed is a refinement on that of
TS. and £B. ii. 1. 2. 10 which prescribe
merely the Punarvasus. BfS. iii. 1 fixes
the date as on the new moon in the
Punarvasus preceding the full moon
in the Asadhas, a variance in view
possibly because of the duplicate nature
of the Naksatra Asadhas as the 18th and
19th Naksatras, while Punarvasus is the
fifth. Cf. Caland, Ueber das ritueUe SUtra
des Baudh&yana, pp. 86, 37.
9 This refers to the fact that in place of the
three Istis of i. 1 a cake is offered to
Agni on five Kapalas ; the verses of the
offering are in Pankti metre, viz. RV. iv.
10. 2 and 4, and for the Svistakrt offering,
iv. 10. 4 and 1.
1 The point is that in the case of the first
four fore-offerings and the first two after-
offerings the normal forms are changed
by the addition, after the word denoting
the object of offering, of a case of the
word Agni; the other two are left un-
altered. Accordingto Eggeling (SBE. xii.
817, n. 4) and Hillebrandt, vibhaktayah
directly denote the * cases ' of the word
Agni, but this is not, it seems, precisely
the sense, but rather (cf. TS. i. 5. 2. 2)
they are ' discriminations * between the
ordinary forms of the fore- and after-
offerings. The sense ' cases * cannot here
be regarded as natural. The verses cited
are RV. vi. 16. 10 ; i. 4. 1 ; 12. 6 ; vi. 16. 84 ;
v. 18. 2 ; vi. 14. 1. Cf. ZDMG. xxxvii. 25.
Because it has the words (RV. vi. 16. 84)
Agnir vrtrdni janghanat ; see Hillebrandt,
ifttt- und VoUmondaopfsr, pp. 102 seq,
RV. v. 14. 1. So 9B. ii. 2. 8. 21.
U-]
The Re-establishing of the Fires
[350
fire of him who removes the fire is asleep as it were, verily so does he
again awaken it.' But that connected with the slaying of Vrtra is the
approved one. ' O Agni, thou purifiest lives ' 4 is the invitatory verse of
the second (butter-portion). ' Thou purifiest ' is the symbol of Soma, for
the sacrificial offering is wholly for Agni ; in that he makes mention of the
purifying, so he departs not from the butter-portion for Soma. The
offering and the invitatory verses are Padapanktis; the Pankti has five
feet ; the sacrifice is fivefold ; verily (they serve) to obtain the sacrifice.
i. 5. (The verses) are intertwined * (on the ground that) ' Intertwined as
it were these breaths support the self.' The whole (offering) is performed
including the kindling verses in a low tone up to the first two after-
offerings. After the (word) butter the discriminations are interwoven;
further all desires are in the discriminations ; therefore they are uttered in
a low tone, for the obtaining of all desires. Aloud he sacrifices with the
last after-offering, aloud he utters the Suktavaka and the Qamyorvaka.2
Just as a man makes to appear what is lost (saying) ' I have found \ so he
makes to appear his desires (saying) ' I have obtained/ Some, however,
perform three (parts) in a low tone, the discriminations, the second butter-
portion, and the oblation (on the ground that), ' So much is there which is
adventitious.93 The (offering) is both uttered in a low tone and uttered
aloud ; 4 Agni has two forms, the expressly declared and that which is not
expressly declared ; thereby he obtains that (characteristic) of him. Some
make it with Agni all through, but that he should not do. The sacrificial
fee is a bad chariot, resown, with an old wrapper, renewed, a draft ox, or
gold, for this is a renewed ceremony. The second (offering) is for Aditi ; 5
Aditi is a support ; verily (it serves) for support.
« BV. ix. 66. 19. This is given as an alterna-
tive in £B. ii. 2. 8. 22. Normally the
second Ajyabhfiga is offered to Soma, and
in this indirect way the fact is here
reflected. C£ Hillebrandt, op. cit. pp.
106, 107 ; Eggeling, SBE. xii. 818 seq.
1 For the intertwining see 99& ii. 5. 18
where BV. iv. 10. 1 and 8 are for the
oblation itself, and iv. 10. 2 and 4 for
the Svistakrt.
• • •
1 See Hillebrandt, Neu-und VoUnumdsopfer, pp.
142 seq., 147 seq.
8 The reading of both edd. ctdvadhydgantn is
clearly a blunder for et&vad dhy dgantu,
which, indeed, is probably read by M.,
though in a Grantha MS. before y con-
sonants like dh are normally doubted.
But dgantu is uncertain in sense, and a
Sutra word like others in this Brahmana.
»
The simplest view is to take the reference
as to the new matter of this rite, as
opposed to the ordinary form, which does
comprise precisely the three in question.
4 This must be the sense here of niruktd as
contrasted with updfyu. Cf. KB. iii. 6.
B The offering for Aditi breaks the predomin-
ance of Agni ; it is put in slightly different
places in the different Sutras.
351]
The Agnihotra
[— 11. 1
ADHYAYA II
The Agnihotra.
ii. 1. In1 that (there is performed) the Agnihotra the cauldron here is
heated. Now he who makes heat yonder is yonder cauldron ; verily him
thus he delights. He offers in the evening and in the morning, to Agni in
the evening, to Surya in the morning ; the day is connected with Surya,
the night with Agni; verily thus at the beginning he delights day and
night. With milk should he offer ; milk is the sap of all the plants ; verily
so with all kinds of sap he delights the fires. As to this they say : ' He
may offer any kind of food ; all this is Agni's food ; so with their own food
he delights the fires. Having put (it) over the Garhapatya, he should offer
in the Ahavaniya ; the Garhapatya is the fire for cooking, the Ahavaniya
that for offering ; therefore having put (it) over the Garhapatya, he should
offer in the Ahavaniya. He makes the embers have their ends apart;2
verily thus he severs these two worlds ; therefore these two worlds though
being together are as it were separate. Now in that he lights up (the fire)
after putting (the milk) over it, thus he makes it cooked. In that he
brings up the waters, and the waters are complete,8 all the oblations
become complete; verily (they serve) to complete the oblation. In that
a second time he lights up, verily thus he cooks the waters. Thrice he
sets down the vessel for the offering and removes it northwards,4 to
make a threefold characteristic, for threefold is the performance for the
gods. Without spilling0 should he take (it); thus the sacrificer is not
likely to fall into ruin. Then with the poking-stick he touches the embers
» The second Adhy&ya deals with the Agni-
hotra, and has a vague parallel in AB. v.
26-81 ; of. for the Agnihotra, and espe-
cially the Agnyupasthana which is con-
nected with it, TS. i. 5. 6 aeq. ; KS. vi.
9 aeq. ; Kap& iy. 8 ; MS. i. 5. 1 aeq. ; ?B.
ii. 2. 8. 1 aeq. For the ritual see A£S. ii.
2-5 ; 9?S. ii. 7-12 ; B^S. iii. 4-9 ; MgS.
i. 6. 1-8 ; ApgS. vi ; Fait vii ; Hille-
brandt, RUuaOUteratur, § 61.
* vyantdn (which is read pr. m. in M., but with
a correction by a later hand to dvy°) is
Cal&nd's necessary correction of Lind-
ner's text; see VOJ. zxiii. 61 ; so the
Anand ecL ; of. Ap£S. ri. 5. 6 ; and often
in B£S. e.g. iii. 5.
* Lindner's text must be corrected, and the
insertion of krtsn&h before krtsn&ni is
easy and gives fairly good sense. Caland
(VOJ. xxiii. 62) suggests omitting aatv&ni
(as a gloss) and replacing it by fcrfonfim',
which is very good sense but a less easy
corruption. M. has avadyotayati.
4 udag is probably not compounded with
homiyatn which must refer to the vessel
in which the oblation is carried.
B ucehindan is adopted by Lindner as explain-
ing the variant readings of the other
MSS. (chinnann iva ; chindant iva (M. chin-
nant corrected to chindant)) ; it is plainly
correct, and the sense must be as rendered.
The Anand. has ridiculously anucchxnnarh
nivaharet.
U. 1— ]
The Agnihotra
[352
on the south side (saying) ' Homage to the gods ! ', for the gods are not
above the paying of homage. He should arrange the embers broadly;
thus not 6ven the outermost (of his offering) is wasted. Four times should
he ladle out; fourfold is all this (universe); verily (it serves) for the
obtaining of all this. Five times should he ladle out; the sacrifice is
fivefold ; verily (it serves) to obtain the sacrifice.
ii. 2. The settings down in the Agnihotra must" be explained. Having
ladled out he sets down to the north of the Garhapatya ; thus he obtains
this world. In the Ahavanlya (he sets down) for the second time when
about to offer ; thus he obtains the world of the atmosphere. After offering
(he sets down) for the third time ; thus he obtains yonder world. He puts
on a kindling stick of Butea /random ; the Butea frondosa is Soma ; this is
the first Soma libation. It is a span in measure, for these breaths are
a span over * the body. Making two finger breadths of the kindling stick
jut over and making a knot as it were,4 he offers over it ; in two finger
breadths of the mouth here food is placed. When it smokes, in it should he
offer for one who desires a village ; when it flames, for one who desires
radiance ; in the embers, for one who desires cattle. But the established
practice is after putting it on, for then (they say) 3 all these desires are
obtained. Having offered the two libations, he mutters * May the blessing
of the sacrifice as successful be successful for me.' The blessing of the
sacrifice as successful belongs to the sacrificer. He should offer the libations
over one another ; verily thus he obtains the worlds of heaven over one
another. He touches the embers with the base of the offering ladle ; verily
thus he places the sacrificer in the world of heaven. Twice he holds out
the offering ladle to the north ; verily thus having pleased Rudra in his
own quarter he lets (him) go. Therefore one should not stand to the north
of the offering as it is made, lest he be in the vicinity of this dread god.
In the evening he rubs it on the north side as it points west; thus he
makes the sun to set. In the morning (he rubs it) on the south side as it
points upwards ; thus he leads upwards the sun. That which he rubs the
first time he smears on the mat ; thereby he delights the plants ; in that
1 adhi, the reading of M., seems the only
possible one to be accepted. With abhi
the ace sing, would be inevitable. .The
Anand. ed. has abhipr&n&d, a mere error.
* The aamidh above referred to must be meant :
it is therefore impossible to render
aamidhah as plural, as apparently it is
taken by PW. and MW. The idea hi
that in some way the two finger breadths
of the tamidh are made into an outline of
a human mouth, as the next words clearly
prove. The Anand. ed. has aHritya.
8 The rule laid down is that the offering
should be made on the aamidh as soon as it
isputon, and the reason is evidently given
here by itiy though no word of quotation
of opinion is included. The term abhya-
dh& refers to the laying of the aamidh on
the fire, not to the placing of the offering
on the aamidh.
353]
The Agnihotra
— 11. 5
(he rubs) the second time, he lays down his outstretched hand to the south
of the mat ; thereby he delights the fathers* In that he twice eats by
means of his forefinger, with the first he delights foetuses; therefore
though not eating, foetuses draw breath ; with the second birds ; therefore
birds eat very multifarious 4 matter as it were, but exude what is white as
it were. In that he eats with the offering ladle, thereby he delights what
has been and what will be. In that he licks the offering ladle, thereby he
delights the serpents, the god folk. In that he cleanses the offering ladle,
thereby he delights the Raksases, the god folk. In that he pours forth the
waters to east and north,6 thereby he delights the Gandharvas and the
Apsarases. In that he directs the offering ladle to east and north,5 verily
thus he places Rudra in his own quarter; thus with the Agnihotra he
delights all creatures.
ii. 3. ' In the Ahavaniya only should he offer ' some say, but he should
offer in all, for they are established for the offering. Four (are offered) in
the Garhapatya, four in the Anvaharyapacana, two in the Ahavaniya ; these
make up ten ; l the Viraj consists of series of ten ; the Viraj is prosperity
and proper food ; (they serve) for obtaining the Viraj as prosperity and
proper food. He who offers the Agnihotra with the Viraj thus included
obtains all desires.
ii. 4. In that, after offering, he pays reverence to the fires, verily thus
having given pleasure, at the end he declares his purpose among the gods.
In that also he touches the calf, therefore there is the hymn of V&tsapri ; 1
thus cattle are not liable to stray away from the sacrificer. In that he
releases his vow, after sipping water, verily in the waters he places the
vow ; they guard his vow until his next offering.
ii. 5. In l that when about to go on a journey or haying gone on a
journey he pays reverence to the fires, this is an address to the deity, in
4 The reading kith ca kith cid iva, which is also
in M., is open to grave suspicion of the
duplication of kith ca. prasr&payanti is
clearly to be read, as prasr&vayanti is an
easy corruption of it. Cf. however AB.
vi. 16: Mm iva ca vox kim iva ca reto
vikriyate. sarpadevajan&n and raksodeva-
jan&n seem best taken as appositive, not
Dvandva, compounds.
6 The reading of M. pr&dr udtdir and below
pr&cim tuftcim seems to deserve preference
over the prdgudldr pr&gudlcim of the
ordinary MSS. In the latter case we
have been only told above vcficfm, but it is
now rendered more precise to accord with
the general view of the north-east as
45 [h.o*s. sb]
Rudra's quarter. The compound is found
in the Sutras only, sometimes as in M^S.
i. 1. 1. 12 with variants as here (Wacker-
nagel, AUind. Gramm. n. i. 171).
1 $B. ii. 8. 1. 18 has a quite different series of
ten to make up the Viraj.
ii. 4. * The play on vatsarh aprcati and V&taa-
pram is quite untranslatable. The Vat-
sapra is RV. z. 45.
ii. 5. * For this rite see ££S. ii. 14. 1 seq. ;
M$S. i. 6. 3. 1 seq. ; Ap$S. vL 24. 1 seq.
The Mantras of the rite are in TS. i. 5.
10. 1 ; VS. i. 5, 6 ; £B. ii. 4. 4. 8 seq. AB.
vii. 12 is only vaguely similar ; cf. A$S.
ii. 5. 1 sag.
ii. 5 — ] The Agnihotra [354
that there is a going out.2 Verily also thus he confides himself to the fires,
and those that follow after him.
ii. 6. In that he causes the fires to mount on the two Aranis,1 and the
two Aranis are a chariot of the gods, verily he causes them to mount on
a chariot of the gods, and he with this chariot of the gods attains in safety
the world of heaven. In that also he repeatedly churns out (the fire),
thereby verily by him is the re-establishment (of the fires) obtained.
ii. 7. All the joys that are in food, in drink, in union, verily these are
made, together, without break, from the night. For them the sieve is the
night ; whatever joys there are are all born of food. The gods said ' How
now shall we accept these joys from one like ourselves ? ' They pushed
upwards the sap of the waters ; it became the plants and the trees. They
pushed upwards the sap of the plants and the trees ; it became fruit. They
pushed upwards the sap of fruit ; it became food. They pushed upwards
the sap of food ; it became seed. They pushed upwards the sap of food ;
it became man. Man here, in that he breathes out or breathes in, does not
say by means of expiration or inspiration, ' Thus have I breathed out or
breathed in'; by speech only does he say this. Thus expiration and
inspiration enter into speech, and become composed of speech. Again, in
that he sees with the eye, he does not say by means of the eye, ' Thus have
I seen ' ; by speech only does he say this. Thus the eye enters into speech,
and becomes composed of speech. Again, in that he hears with the ear, he
does not say by means of the ear, ' Thus have I heard ' ; by speech only
does he say this. Thus the ear enters into speech, and becomes composed
of speech. Again, in that he resolves with the mind, he does not say by
means of the mind, ' Thus have I resolved ' ; by speech only does he say
this. Thus mind enters into speech, and becomes composed of speech.
Again, in that he touches with his limbs something pleasant or unpleasant
to lie upon, he does not say by means of the limbs, ' Thus have I touched
what is pleasant or unpleasant to lie upon ' ; by speech only does he say
this. Thus the whole self enters into speech, and becomes composed of
speech. That is set forth in a Re,1 ' Not without Indra is any form made
pure'; Indra is speech; for not without speech is any form made pure.
He offers in the evening (saying),2
ii. 8. ' The light is Agni, Agni is the light.1 Him that is light he calls
4 light'; he speaks the truth; his self here, being composed of speech,
becomes composed of truth ; the gods also are composed of truth. Again,
2 This seems the sense of the curious neuter ii. 7. l RV. ix. 69. 6 ; Nir. vii. 2.
utfcflpim. * 99S. ii. 9. 1 ; A£S. ii. 8. 16.
1 Of. AB. vii. 7 ; 99S. ii. 17. 1 seq.
355]
The Time of the Offering
— 11.9
he offers with 'Hail!' This offering of him of true offering the gods
accept. At the head of night he speaks truth ; if indeed even henceforth
he speaks falsely, still truth is uttered by him,1 for at the head of night he
speaks truth. He offers in the morning (saying) ' The light is the sun, the
sun is the light.' Him that is light he calls light ; he speaks the truth ;
his self here, being composed of speech, becomes composed of truth ; the
gods also are composed of truth. Again, he offers with 'Hail!' This
offering of him of true offering the gods accept. At the head of day he
speaks truth; if indeed even henceforth he speaks falsely, still truth is
uttered by him, for at the head of day he speaks truth. The fire here
offers itself in the rising sun ; yonder sun, when setting, offers itself in the
fire at evening ; the night also (offers itself) in day, the day in night ; the
expiration also offers in inspiration, the inspiration in expiration. These
six sacrifice themselves, each in the other ; he who knows these six in the
sacrificer, by him even if he sacrifices not is offering made ; and if he does
sacrifice twice is offering made by him who knows thus. If indeed even
from a very small portion,2 knowing thus, he offers the Agnihotra, these
two offerings of his the gods accept, and he whose (offerings) the gods once
eat, from that time he is immortal. Composed of truth and immortality
does he become who knows thus. Just as is the offering of a man who has
faith as his deity,8 who speaks the truth, and is full of fervour, such is the
offering of him who, knowing thus, offers the Agnihotra. Therefore (they
say) one knowing thus should offer the Agnihotra.
ii. 9. ' Should l the offering be made when the sun has risen, or before
it is risen ? ' they debate. He who offers when the sun has risen thus offers
hospitality to the great god when gone on a journey. He who offers when
the sun has not risen, thus offers hospitality to the great god when close at
hand. Therefore the offering should be made when the sun has not risen.
1 aa yadi corresponds with the ea yadi of the
fB. ; of. ea yah KB. ii. 9. The sentence
is best begun here.
' surif&t, the reading of most MSS. is meaning-
less, and the variants, of which M.'s
suruc&t is the most important, render no
help. The Anand. ed. has euric&nenevam.
The reading adopted for trans, is the
conjecture eurecdt - svbc&t, kfa, a small
portion.
* For this exception see Levi, La doctrine du
sacrifice, p. 114; Sayana on TS. vii 1. 8. 2.
The view of BR., that craddhddeva is 'one
who believes in god ', is now generally
abandoned.
ii. 9. * There is an earlier version of this
discussion in AB. v. 29 which resolves
that the time after the rising of the
sun is the proper time in the morn-
ing, so that the performance is daily,
not only in effect once in two days.
In this version the role of the two
authorities has been curtailed, the anti-
thesis of gods and fathers being sup-
pressed, and as a result the kumdri is left
with a rather meaningless opinion. AfS.
ii. 4. 24 and 9$S. ii. 7. 8, 4 have upodayam
vyueita udite v& which Nar&yana takes as
a threefold choice ; <?B. ii. 8. 1. 9, 86 and
K03. iv. 14. 1 ; 15. 1 agree with KB. Cf.
Weber, 2nd. Stud. ii. 298-298 ; B$S. iii. 4 ;
MfS. i. 6. 1. 8.
11. 9 — ]
The Agnihotra
[356
Thus also declared Vrsatjusma V atavata, one of the men of old, when lying
worn out, having seen these two offerings being offered at night, ' At night
verily they offer the two offerings/ ' For it is at night (they offer) ' he said,
' and we shall proclaim,2 having gone to yonder world, to the fathers, and
they will believe us in it, that the Agnihotra which used to be performed
on successive days is now performed on one day out of two, in the night
only.' That also declared the maiden seized of the Gandharva, 'In the
night verily they offer both offerings '. ' For it is at night (they offer) ' she
declared. At the twilight should he offer. Night and day are the flood that
takes all ; the two twilights are the fordable crossings of it ; just as a man
may cross the flood by the two fordable crossings, so is it in that he offers
at the twilight. Again night and day are the missile of the god that goes
on its way eager to kill ; the two twilights are the two wings ; just as with
wings8 it may swiftly perform a journey, so is it in that he offers at the
twilight. Again, night and day are the encircling arms of death ; just as
a man, who is about to grasp 4 with encircling arms, may be evaded in the
interval (between the arras), so is it in that he offers at the twilight.
Kausitaki used to declare ' In the evening, after sunset, before the darkness,
at this time should he offer ; this is the time of the going to the gods ;
grasping it he reaches safely the world of heaven. In the morning, before
sunrise, when the darkness has been smitten away, at this time should he
offer; this is the time of the going to the gods; grasping it he reaches
safely the world of heaven. He that at another time offers the Agnihotra,
the dark and the dappled 6 rend apart his Agnihotra ; the dappled is day,
* For nv eva yam we must, of course (JRAS.
1915, pp. 498-500) read nvai vayam (a
pluralis maiestatis). The periphrastic
future here has perhaps a sense of fixed
intention of future action, but Whitney,
(Sarah. Gramm. § 949) thinks that the
parallel AB. passage is merely an equiva-
lent of the future. Cf. Del br tick, Altind.
Synt. p. 296. The comm. has Vfidhftvata
(^dh&v) and an a v. L pidrbhyo, corrected
byBenfey(GGA. 1852, p. 184) to °drbhmah-
nah is necessary with B below for na and
perhaps enan for warn. Caland (VOJ.
xxiii. 62) reads nv eva vayam, ignoring
Aufreoht's previous correction (AB. p.
442).
3 paksau may very possibly here mean two
side horses, which gives excellent sense,
while ' wings ' is rather absurd : paksa,
however, has not this sense for certain
anywhere else (cf. Keith, JRAS. 1914,
p. 1085). paktasi is generally taken with
BR. as the wings of an army, but send
here rather seems to be a ' missile ' and
the paksasi its feathers, as wings, a view
which of course may explain the use of
paksau if that is < wings '; cf. KB. viL 7.
For the metaphor of the ford, cf. the
9ailali Brahmana in Ap£S. vi. 4. 7.
The form parijigrahlsyan (read also in M)
cannot be correct and must be replaced
by parijigrahisan (desid.) or possibly
parigrahJsyan. Weber (Ind. Stud. ii. 418)
suggests a pass. part, of the desid. with
active termination, f and sy are con-
stantly interchanged.
For the two dogs cf. Bloomfield, JAOS.
1898, pp. lteseq. ; Macdonell, Vedic Mytho-
logy, p. 178. The Anand. ed. has the
impossible vitidotoh ; M. has the necessary
vikhidatah.
357]
The New and Full Moon Offerings
[ UL 1
the dark night. He who offers in the midnight,6 the dark rends apart his
Agnihotra; he who offers in the afternoon, the dappled rends apart his
Agnihotra. Therefore assuredly whenever he may offer he should have
regard to the prosperity of the offering/
ADHYAYA III
The New and Fvll Moon Offerings.
iii. 1. In1 that he fasts at the new and full moon it is because the gods
do not eat the oblation of him who does not perform the fast. Therefore
he fasts (desiring) ' May the gods eat my oblation '. ' On the first full moon
(day) should he fast ' is the view of Faingya ; ' on the second ' that of
Kausttaki ; ' that on which (the moon) appears (full) about the setting
of the sun ' is the rule ; l he should fast on the second full moon day.
• Here mahdrdtra and mahdhna seem really to
mean when night or day is rally set in
as opposed to the times decided on, which
are to be really twilights.
1 In this Adhyaya a comparatively brief
account of the new and full moon
sacrifice is given; the Mantras of the
Adhvaryus are given in TS. i. 1 ; KS. i ;
KapS. i; MS. i, and the Brahmana
elaborately in TS. i. 6 and 7 ; ii.6and6;
KS. v ; Ma L 4 ; $B. i. Of these TS. ii.
5. 7-11; 6. 7-10, and ?B. deal with
a good deal of the Hotr's functions. For
the ritual see A£S. i. 1 ; <?<?S. i. 4-16 ;
B?& i ; M$S. i. 1-8 ; Ap?S. ii-iv ; Vail.
i-iv ; HiUebrandt, Neu- und VoUmcndsopfer.
There is a corrupt version of this chapter
in AB. vii. 11 ; cf. KS. xii. 8.
' The distinction between the two full moon
days is given by 9£S. i. 8. 5 as yam
paryastamayam pHrna udiydt and yam
c&stamite, and of the new moon days (i. 8.
6) as cvo na drasteti yad ahac ca na drcysta.
This distinction seems in accord with
that in Ap£S. (xxiv. 2. 21, 22 : yad ahah
pturast&c candramdh p&rna utsarpet tarn paur-
namasbn upavaset, fvah puriteti vd ; 24, 25 :
yad ahar na diyyeta tad ahar am&vdsyd, px>
na dratt&ra iti vd) so far as the new
moons are concerned, but as regards the
full moons, the relation is uncertain.
The definition in GGS. i. 5. 10 agrees
with the Brahmana as interpreted
by Oldenberg (SBE. xxz. 26), in the
opinion of that scholar, and Weber also
(Vber den Vedakalender, p. 62) treats the
Brahmana as agreeing with the 9(8.
Yet, as is clear, the Brahmana as it
stands makes the second the day on which
the moon appears full about sunset,
while the Sutras make that day the first.
This discrepancy suggests that it is quite
probable that the second set, the new
moons, do not correspond with those of
the Sutras eithor, and in point of fact it
seems natural to hold that f«> na drastd
cannot be paralleled by anirfildya purastdd
amdvdsydydm candramasam which is rather
yad ahaf ca na drcyeta. The Brahmana in
fact would put its days each one day
further back or on than the Sutras. The
only way to produce agreement with the
Sutras would be to assume that yam
paryastamayam utsarpet is either misplaced
or a mere gloss, or less probably that it
explains the Paingyan view, the con-
clusion beginning with sd sthitih. purastdt
is difficult: possibly it = before the sun-
set, not before the next day (cf. SBE. xxx.
888). ' In the east * is, ^however, alone
probable ; in AtharvaprdyafdUoj ii. 2, it
seems to have this sense, and the same
111. 1 — ]
The New and Full Moon Offerings
[358
In' that he fasts on the new moon day not discerning the moon in the east,
thereby he delights the first (new moon day) ; in that he sacrifices, thereby
the second. He should fast on the second ; on the second the ocean swells
in accordance with the moon, its deity. The moon is the truth of the gods ;
therefore should he fast on the second.
iii. 2. In that before the kindling verses he mutters, verily thus he makes
a benediction. After uttering the sound hi& he repeats the kindling verses ;
the sound hin is a thunderbolt ; verily thus with a thunderbolt he smites
the misfortune of the sacrificer. Three times he utters the sound kin ; the
thunderbolt is threefold ; verily thus he produces a thunderbolt. By this
threefold thunderbolt the gods drove away the Asuras from these worlds,
and verily so the sacrificer with this threefold thunderbolt drives away the
enemies who hate him from these worlds. He repeats eleven kindling
verses; the Tristubh has eleven syllables; Indra is connected with the
Tristubh; thus both Indra and Agni he obtains. The first he thrice
repeats, the last thrice ; they make up fifteen ; the days of the first and the
second halves of the month are fifteen ; thus by the kindling verses he
obtains the first and the second halves of the month. Again, the kindling
verses are a thunderbolt ; the thunderbolt is fif teenfold ; verily thus by
a thunderbolt he smites the misfortune of the sacrificer. In that (he
repeats) the first thrice and the last thrice, verily thus he ties the two ends
of the sacrifice for firmness and to avoid slipping. There are three hundred
and sixty syllables in these (verses) ; three hundred and sixty are the days
of the year ; thus by the kindling verses he obtains the days of the year.
They are G&yatri verses ; Agni is connected with the Gayatri, and has the
Gayatri as his metre ; verily thus he praises Agni with his own metre.
They are appropriate; what in the sacrifice is appropriate is perfect;
verily (they serve) for the perfection of the sacrifice. With the om in the
third uttering of the last (verse) he connects the address, ' O Agni, thou
art great, 0 Brahmana, 0 Bharata V Agni is Bharata ; he bears (bharati)
the oblation to the gods. In that he utters the Rsi descent * of the sacri-
sense appears in KB. iy. 2. In his com-
mentary on AB. vii. 11 S&yana renders
'in the eastern quarter'. The double
kind of amdvdsya and paurnamdsi may
reflect a confusion of dating due to the
alternative commencement of day with
night or morning ; cf. Hirt, Die Indo-
germanen, ii. 540 with Fleet, JRAS. 1915,
p. 218 ; Keith, 1916, pp. 143-140. The
version in AB. has the term tiihi, which
alone would show that the passage is
corrupt, as the tithi is an idea wholly
unknown to any text earlier than the
Sutras and is there mainly a late passage
of the Grkya Sutras.
1 Agni of the Bharatas is clearly meant, but
the misunderstanding is obviously very
old, and perhaps deliberate. Gf. Mac-
donell and Keith, Vedic Index, ii. 96 eeq.
• See Weber, Ind. StxuL ix. 828 ; Hillebrandt,
Neu- und VoUmondsorfer, p. 81, n. 1. 9£S.
i. 4. 16-18 requires three ancestors to be
cited, or six in the case of a son of two
Gotras (an adopted son) ; if the sacri-
359]
The Summoning of the Deities
— 111. 4
ficer, it is because the gods do not eat the oblation of one who has not
descent from a Rsi. Therefore he utters his descent from a Rsi. He con-
• • • •
nects the address of fifteen elements ; it is the Nivid 3 of the kindling verses ;
therefore has it fifteen elements ; for the kindling verses are fifteen. It is
not in metre ; all this is twofold, metrical and not in metre ; (he says it
thinking), ' With all this let me praise Agni/ Having connected seven
elements he should stop ; the metres are seven ; verily (they serve) to obtain
all the metres. Then (come) four, then four ; all this is fourfold ; verily
(they serve) to obtain all this.
iii. 3. In l that he summons the deities severally, it is because the obla-
tions are taken separately for them. In that he summons Agni through
Agni, the form of Agni which bears the oblation is his sacrificial form. It is
what there over yonder sun shines like light ; therefore the sun (appears) to
every man. Thus in that he says ' O Agni bring Agni ', verily thus he
says 'That (form) bring.' In that he invites the gods that drink the
butter, thus he invites the fore-offerings and the after-offerings. In that
he invites Agni for the Hotr's function, thus he invites the Svis^akrt (offer-
ing). In that he invites his own greatness, thus he invites Vftyu ; Agni's
own greatness is Vayu, for by him he acquires and attains greatness. In
that he recites by order, and sacrifices by order, thereby verily sacri-
fice is made to his own greatness. ' Bring, O All-knower, and offer with
good sacrifice ', (with these words) he says to him, * Bring the gods, O All-
knower, and offer to the gods with good sacrifice.' In that he mutters before
the kindling verses, and the kindling verses are a thunderbolt, verily thus
he appeases him both before and after. In that he takes up the two ladles
with the verse for taking up the ladles,2 verily thus he yokes a chariot of
the gods, being about to bestow the oblation upon the gods. With this
chariot of the gods he attains safely the world of heaven.
iii. 4. He 1 offers the fore-offerings. The fore-offerings are the seasons ;
verily thus he delights the seasons. They are five ; with them he obtains
whatever there is fivefold pertaining to the self or to the gods. He offers
to the kindling sticks ; verily (thus he delights) the spring ; in the spring all
4. 22 *q. ; Hillebrandt, p. 84. The Sandhi
in dev&ft Qjyapdri is due to quotation of
the words of the summons.
* The phrase is found also in ££S. i. 14. 22 ;
the srucau are the juhH and the upabhrt ;
cf. Iga ii. 2. 4; Hillebrandt, p. 86.
The verse is given in 9£& i. 6. 16. It
precedes the fore-offerings.
iii. 4. l For the five fore-offerings see 9£S.
i. 7 ; Hillebrandt, pp. 96-101. yaj is
strictly - ' say the offering verse for '.
fleer is not a Brahman then the Hotr's
anoestors may be named, or in all cases
mdnava may be used.
* The fiiteen pada character of the Nivid
must be made up by the use of some
addition. M^S. v. 1. 4. 12 has mdnutat
giving fifteen syllables, and TB. iii. 5. 8. 1
a$dv anu. The fifteen additional words
are given in sets of 7, 4, and 4, in 9£S.
i. 4. 19-21.
1 For the dtvatandm dvdhana see £?& i.
111. 4 — ]
The New and Full Moon Offerings
[360
this is kindled. He offers to Tanunapat ; verily (thus he delights) the hot
season, for the hot season heats the body. He offers to the sacrificial food ;
verily (thus he delights) the rains, for through the rains sacrificial food
arises. He offers to the strew ; verily (thus he delights) the autumn, for
in the autumn the plants on the strew grow best. He offers at the end
to the making of Hail ! ; verily (thus he delights) the winter, for in the
winter over all this is Hail ! made. They say ' Seeing that there are five
fore-offerings and six seasons, where does he offer to the sixth season ? ' In
that in the fourth fore-offering he mingles (the butter),2 thus he gives it
a share in the others. Again, in that in the last fore-offering he mixes
together the gods, he makes them sharers in the fore-offerings. Just as
Agni has a share in all oblations, so he makes the deities sharers in the
share of Agni. He does not say here 8 c Agni from the Hotr's office ' (think-
ing), 'The fore-offerings are cattle; the Svistakrt is Budra; let me not
bring the cattle of the sacrifice into contact with Budra.' Some4 say
* Hail ! May the gods, drinking the butter, rejoicing, O Agni, enjoy this
butter/ He should not so do. The butter is one half of the sacrifice, the
oblation is the other half ; if he were to say one only of these, then one
half of the sacrifice would have an accompaniment, the other half not.
Therefore he should say ' Hail ! May the gods, drinking the butter, rejoic-
ing, O Agni, enjoy this butter, this oblation.'
iii. 5. In * that the butter portions at the full moon offering contain
references to the slaying of Vrtra, it is because Indra slew Vrtra with the
full moon offering. In that they have references to growth at the new moon
offering, it is because then the moon becomes destroyed and verily thus
does he cause it to swell up and to increase The offering verses in these
offerings contain the word ' rejoicing ', for they include the same oblations
as the fore-offerings. Now ' rejoicing ' is the holy power ; verily thus by
the holy power he offers the oblation to the gods. These offerings are
threefold, ye yajamahe, the Nigada, the sound vasaf 8 ; the butter portions
9 This refers to the putting of batter from
the upabhrt into the juhH ; see BfS. i.
16 ; Hillebrandt, p. 94, n. 4.
* This is a reference to the form of the Mantra
given in MS. iy. 10. 8 and it confirms
von Schroeder's reading there of kotrdt
for the erroneous hotr&n of the MSS. The
Pratlka has been overlooked in the Vedic
Concordance ; cf. also TB. iii. 6. 2. 2.
• This form is found in M& iv. 10. 8 ; 18. 5,
which is doubtless (as in n. 8) the text
referred to; KS. xv. 18; VS. xxviii. 11
has indra for agna.
This section deals with the two butter
portions which differ in their formation
at new and full moon, the verses used
being RV. viii. 44. 12 and vi. 16. 84
respectively ; see 9?S. i. 8 ; Hillebrandt,
pp. 102 scq.
The Nigada is the material part in the
offering verse, which runs in A£S. i. 5.
84 : ye 8 yajdmaha agnim agnir jutdna
djyasya vetu 8 vau 8 tat. The roles for
Pluti in the sacrifice are given by 9$S.
i. 2. 2 8eq., who gives as the Nigada havi-
fa$ as well as above in KB. iii. 4 ad fin.
861]
The Principal Oblations
— 111. 6
are the eye ; the eye is threefold, white, black, and red. These offerings he
does not perform in the animal or Soma sacrifice (thinking), ( Through the
animal offering the Soma sacrifice is possessed of eyes ; let me not make
the sacrifice four-eyed and loathsome.1 In that the invitatory verses
contain the words ' to ' and ' offered',3 and the offering verses the words ' for-
ward ', that is, ' given ', verily thus having sacrificed he gives the oblation to
the gods. These (verses) are Gayatri and Tristubh ; the Qayatri is the holy
power ; the Tristubh is lordly power ; verily thus with the holy and lordly
power he gives the oblation to the gods. So great is the extension of
the metre ; verily thus with the whole extension of the metre he
gives the oblation to the gods. At the end of the Be he utters
the sound vasat ; so do all his offering verses become beautiful. With sat
he utters vasaf; the seasons are six; verily thus he pleases the seasons.
He should utter vasat as connected with the Brhat and the Bathantara,4
with a long in front and short behind ; the short is the Bathantara, the long
the Brhat ; again, the Bathantara is this (earth) ; the Brhat is yonder (sky) ;
verily thus in these two he finds support. So great is the extension of
speech ; verily thus with the whole extension of speech he gives the obla-
tion to the gods. ' bhur bhwvah ' * he mutters before ye yajdmahe, ' Strength
is might, might is strength ; light ' after the sound vasat : the sound vasat is
a thunderbolt; verily thus he quietens it, both in front and behind.
Strength and might are the two most dear forms of the sound vasat ; verily
with them he quietens it.
iii. 6. In 1 that he offers to Agni first of the deities, and because Agni is the
mouth (beginning) of the gods, verily thus at the beginning he delights
the gods. Now as to his sacrificing to Agni and Soma at the full moon
offering, Agni and Soma were within Vrtra; with regard to them Indra
could not hurl his bolt ; for them he arranged the portion at the full moon
8 &~hutah occurs in RV. vi. 16. 84 ; pra9 here
explained as it seems by pratta, only in
the Yajy&s of the main offering to Indra
and Agni, RV. i. 109. 6 and at the
S&mnayya, x. 180. 1.
4 Gf. Anartiya on $9& i. 2. 18, where this
sentence is cited by Suyajfia, the reputed
author, vafot is to be made vauj fat.
' See 9f S. i. 1. 88 for the standing rule of
the use of this formula.
1 This chapter deals with the chief oblation
(pradMnahazaAfi) of the two sacrifices : as
here treated they clearly are for the full
moon (1) a cake for Agni ; (2) an Upaneu-
yaja ; (8) a cake for Agni and Soma , for
the new moon (1) a cake for Agni;
46 [«.o.s. ss]
(2) an Up&ncuyaja ; (8) a cake for Indra
and Agni or a milk offering (S&mn&yya)
for Indra. In the case of the second alter-
native under (8) the S&mn&yya is divided
into two parts by the extension of the
Up&ncuyaja. This is in general aocord
with 99S. i. 18-18 which, however, is less
explicit as to the position of the Up&n-
cuyaja and which specifies the duties of
the Upancuyajas as Agni and Soma nor-
mally, but in the case of no Samn&yya
Visnu. The other Sutras agree generally,
but vary in detail ; see Hillebrandt, pp.
111-115. The last paragraph of the chapter
deals with the offering to Agni SvisfakrC
• • • 1
ill. 6 — J
The New and Full Moon Offerings
[362
sacrifice ; the two are offered to inaudibly, and in a higher tone, to prevent
sameness. In that he sacrifices inaudibly, thereby he delights Soma ; in
that (he sacrifices) in a higher tone, thereby (he delights) Agni. In that he
sacrifices to Indra and Agni at the new moon sacrifice, it is because Indra
and Agni are supports ; verily (the offering serves) for a support. In that,
mingling, he sacrifices to Indra at the new moon sacrifice, that is the light of
the new moon sacrifice, for the moon is not then seen. In that, without
mingling,8 he offers the butter of the inaudible (sacrifice) between the two
cakes, it is for preventing sameness. In that, mingling, he offers the butter
of the inaudible (sacrifice) in the midst of the milk offering (samnayya),
the explanation of that has been given.8 In that he sacrifices at the end
to Agni Svistakrt, it is because he gives the oblation to the gods ; he who
divides out food tastes it himself last. Again Svistakrt is Rudra and he
enjoys at the end. Therefore to him at the end he sacrifices. In that
(offering) the invitatory and offering verses are of the same metre, but the
Nigada differs; though this sameness is avoided. After saying vasat, he
touches water ; the waters are healing and medicine ; verily thus are
healing and medicine produced at the end in the sacrifice.
iii. 7. In 1 that he smears on the lower lip the first anointing of the sacri-
ficial food on the forefinger, the lower lip is this world, the upper lip is
yonder world, what is between the lips is the atmosphere here ; therefore
in that he eats, verily thus he delights these worlds continuously. In that
he invokes the sacrificial food, verily thus he seeks renown among all
beings. Again, the sacrificial food is food ; verily thus he places food in
himself ; again the sacrificial food is cattle ; verily (the invocation) serves
to obtain cattle. On it four times he breathes ; all this (universe) is four-
fold ; verily (it serves) to obtain all this (universe). Again, in that after
invoking the sacrificial food he smells it and the sacrificial food is cattle,
verily thus he confers cattle upon himself. Again, in that the Adhvaryu
makes the cake to sit on the strew, verily thus he delights the fathers.
Again, in that he eats the second* portion of the sacrificial food with
samnayan is the technical term which ex-
presses the central act of the Samn&yya
or offering of milk to Indra.
L e. it is to avoid sameness, as in the case of
the intervention of the offering between
the two cakes.
This chapter gives explanation of the details
of the invocation of the sacrificial food
(tfA), for which see <?<?S. i. 10, 11 ; Hille-
brandt, pp. 126 uq. Then came notes on
the oneOAdrya, a mess of food cooked with
rice which is the fee for the priests and
the recitation over the kindling stick
which is prescribed in 9fS. i. 12.
1 uttandd (also in KB. xiiL 7) is the portion
of the Hotr of the five portions into
which the idd proper is divided. It may
be called ' second ' as being the second
part cut, or, because it is held in the
left hand, perhaps 'left' is meant; cf.
Inartlya on <?<?S. i. 10. 4. The AB. has
av&ntaredd ; see Weber, Ind. Stud. ix. 225,
226 ; A£S. ii. 9. 7.
363] The After-Offerings [—iii. 8
muttering, and the muttering is the holy power ; verily thus with the holy
power he appeases it. Again, in that they cleanse themselves on that
(part of the strew) where the strainers are, and the waters are healing and
medicine, verily thus at the end in the sacrifice are healing and medicine
made. Again, in that they bring up the mess of food, it is because the new
and full moon sacrifices have that as the sacrificial fees; therefore they
bring up the mess of food. Again! in that he addresses 8 the kindling
stick, it is because it alone is left over of the kindling fuel ; therefore he
celebrates it.
iii. 8. In 1 that he offers three after-offerings, and these worlds are three,
verily thus he obtains these worlds. In that he says all last, and the
Svistakrt is a support, verily (it serves) for a support. In that he says
the Suktavaka, and the Suktavaka is a support, verily (it serves) for
a support. In that he makes mention of earth and sky, and earth and sky
are supports, verily (it serves) for a support. Some say 'Agni hath
rejoiced in this oblation \ This he should not do ;* the deity to whom he
is sacrificing comes forward thinking * It is a renewed sacrifice ; again will
he give me the oblation ', and takes away the blessings of the sacrificer ;
therefore ' He hath rejoiced in oblation, he hath rejoiced in oblation '
only should he say. The deities to whom he sacrifices in the beginning,
verily in the end through them he finds support. In that in the Suktavaka
he mentions the name 3 of the sacrificer, it is because it is the divine self of
the sacrificer which the priests make ready; therefore he mentions his
name ; for here is he born. He should mention it aloud, even if he be
a teacher ; thus is the sacrificer not likely to fall into ruin. Five 4 blessings
he utters ; there are three in the sacrificial food ; they make up eight ; by
them the gods attained all attainments (istih) ; verily thus does the sacri-
ficer by means of them attain all attainments. Having placed his clasped
hands pointing east on the strew he mutters ' For homage \ for the gods
are not superior to homage. In that he says the Qamyuvaka, and the
Qamyuvaka is a support, verily (it serves) for a support ; again Qamyu
Barhaspatya appeased all sacrifices ; therefore he utters the Qamyuvaka.
* The Anand. ed. has anunumtraycta. But the god's name is apparently also to
1 This chapter briefly touches on the three be omitted contrary to 9$S. unless we
after-offerings and the Suktavaka and the are to understand that merely idem ia to
Qamyuvaka, which here is called 9am- be rejected, as is reasonable,
yorvaka and attributed to $amyu Bar- * n&mani has ^afikhayana, explained aa the
haspatya : see ££S. i. 12. 18-14. 24; personal and Naksatra name ; see Hille-
HUlebrandt, pp. 184-149. brandt, p. 146, n. 1.
1 The point is idam, which is found with agnir 4 Viz. uttar&m deoayajy&m bhiiyah havitkaranam
in TS. ii. 6. 9. 6 ; TB. iii. 6. 10. 2; MS. iv. dyuh suprcv&stvam divyam dkfana, 9£S. i.
18. 9 (of. MS_v. 1. 4. 28) ; <?B. i. 9. 1. 9 14. 17.
and even in AX}&. i. 9. 1 (without Agnir).
• ••
• ■ ■ ■»
UL 8 ]
The New and Full Moon Offerings
[364
In that he touches the waters, and the waters are healing and medicine,
verily thus at the end in the sacrifice are healing and medicine produced.
iii. 9. In * that they perform in the Oarhapatya the sacrifices to the wives
with (the gods), the wives share the Garhapatya, the sacrificer the Ahavaniya;
therefore they perform the sacrifices for the wives with (the gods) in the
Oarhapatya. They are four in number ; up to four (degrees), are pairing,
union, propagation ; (they serve) for generation.9 They are performed
inaudibly ; the sacrifices to the wives with (the gods) are a pouring of seed ;
inaudibly is seed poured ; they are appropriate ; what in the sacrifice is
appropriate is perfect ; verily (they serve) for the perfection of the sacri-
fice. He sacrifices to Soma, Tvastr, the wives of the gods; and Agni, lord
of the house; these deities are the controllers of unions; them here
he delights ; they here being delighted confer unions. To Soma first he
sacrifices; thus he pours seed; to Tvastr second, Tvastr transmutes the
seed that is poured ; then to the wives, for these are joint sacrifices for the
wives ; in that he sacrifices last to Agni, lord of the house, the wives are
those of him that makes the sacrifice well performed ; therefore he sacrifices
to him at the end. In that he mutters the Re, verily thus he procures
a blessing. In that he invokes the sacrificial food, in that he purifies him-
self, in that he utters the Qamyuvaka, the explanation of that has been
given.9 In that he causes the wife to speak on the grass bundle, and the
grass bundle is male and the wife female, verily thus he confers union upon
women ; therefore the wife puts between her thighs blades of the grass
bundle. In that he strews the grass bundle, thereby the new and full
moon offerings are continued by him ; verily also thereby the strew for his
Agnihotra is spread. In that he pays reverence to the remnant of the grass
bundle, verily thus he utters a prayer for blessing ; in that he pays rever-
ence to the Ahavaniya, verily thus having delighted (them) he speaks at
* This chapter deals with the four Patnlsam-
yajas, which appear to be offerings to the
gods including the wives of the gods,
being really offerings to Soma, Tvastr,
and Agni, and one to the wives ; see 9?S.
i. 15. 1-8 ; Hillebrandt, pp. 161 sag. Then
come references to the mattering of a Re
(iv. 12. 6) ; the invocation of the sacrificial
food ; the cleansing ; the 9amyuvaka ;
the speech of the sacrificer's wife while
standing on the grass bundle ; the spread-
ing of the bundle of grass ; the reverence
of the remnant of the bundle and of the
Ahavaniya ; and the touching of water,
for which see 9?S. i. 15. 9-18; Hille-
brandt, pp. 162 seq.
* Possibly the four nouns express the four
things exemplified in the four sacrifices,
the dative in the last case being natural
enough ; it is also possible to stop at
mtthunam and make prctfananam praj&tyai
the description of the effort of the four,
but in that case eva would be expected.
More probable, however, is the version of
the text ; cf. MS. i. 7. 8 ; Schol. on Pan.
viii. 1. 15 ; the reference may be to the
limits of human marriage ; cf. £B. i. 8. 8. 6,
& being exclusive (cf. AB. iv. 24), not
animal mating. Possibly it only means a
pair union, and propagation make up four ;
cf. viii. 2, n. 6.
L e. in iii. 7 and 8.
365]
Special Sacrifices
[— iv. 2
the end his purpose to the gods ; in that he touches the waters, and the
waters are healing and medicine, verily thus at the end in the sacrifice are
healing and medicine produced.
ADHYAYA IV
• Special Sacrifices.
iv. 1. By l means of the supplementary offering the gods smote away the
Asuras ; verily so also does the sacrificer by the supplementary offering
smite away the foes that hate him. He offers to Indra, driver away of
enemies, a cake on eleven potsherds. Indra is the smiter away of enemies ;
verily he smites away his enemies. Again, he adds on the new moon cere-
monial. In that at the full moon sacrifice he offers to Indra, therein the
sacrificer has the new and full moon sacrifices completed * ; if he were to
incur a disaster in the second half of the month, there would not be a dragging
apart of his sacrifice. In that in the new moon sacrifice he offers to Aditi,
it is to balance the sacrifice. From the invitatory and offering verses it is
possessed of the characteristic of driving away enemies.3
iv. 2. Next 1 as to the Abhyudita sacrifice. He wanders from the path of
the sacrifice at whose fast the moon is seen in the east. He offers to Agni,
the giver, a cake on eight potsherds ; Agni is the giver ; verily he gives the
sacrifice to him. (He offers) to Indra, the bestower, curds milked in the
evening; Indra is the bestower ; verily he bestows the sacrifice upon him.
(He offers) to Visnu Qipivis^a 2 a pap in milk milked in the morning ; Visnu
is the sacrifice ; verily he gives to him the sacrifice. In that he sacrifices
to these deities, (it is because he thinks) ' Let me not wander from the path
of the sacrifice.9 The sacrificial fee is a bow with three arrows; that is
a symbol of a safe journey.
1 This chapter deals with a special variant of
the new and fall moon sacrifices, the
Anunirvapya Isti, details of which occur
in 9^8. iii. 1. The chief features are
offerings to Indra and Aditi at the end
of the full and new moon rites respec-
tively, the rites being based on the new
and full moon rites.
* The ordinary offerings may end with a milk
offering to Indra.
8 The aamy&jyd* of the offering to Vaimrdha
are used for the Svistakrt in the offering
after the new moon offering to Aditi
which is thus connected with vimrdh.
The Anand. ed. has absurdly Mmy^d 'to.
iv. 2. 1 This chapter (cf. Athcurvaprdyafcitta, ii.
2 and 8) deals with the case when a new
moon offering is began before the actual
time ace. to <?98« iii. 2, purastdi presum-
ably meaning * before new moon ', and in
iii. 8 poped* * after new moon'. But the ter-
minology of the Brahmana can hardly be
so interpreted and the sense seems to be
as above ; cf. KB. iii 1. The distinction
is thus one of degree of lateness, as sugges-
ted by the expression abhyud in both cases.
* For this epithet see Keith, Taittirtya SomAtfd,
p. 822, n. 8.
iv. 3—]
Special Sacrifices
[366
iv. 3. Next * as to the Abhyuddrsta sacrifice. He wanders from the path
of the sacrifice at whose fast the moon is seen in the west. He offers to
Agni, maker of paths, a cake on eight potsherds ; Agni is the maker of paths ;
verily he sets him again * on the path of the sacrifice. To Indra, slayer of
Vrtra, (he offers a cake) on eleven potsherds ; Indra is the slayer of Vrtra ;
verily he sets him again on the path of the sacrifice. To Vai$vanara (he
offers a cake) on twelve potsherds ; he who yonder gives heat is Vai$vanara ;
verily he sets him again on the path of the sacrifice. In that he sacrifices
to these deities, (it is because he thinks) ' Let me not wander from the path
of the sacrifice/ The sacrificial fee is a pair of shoes and a staff; that is
the symbol of fearlessness.
i v. 4. Next as to the Daksayana sacrifice.1 He who means to proceed with
the Daksayana sacrifice begins on the full moon night in the Phalgunis ;
the full moon night in the Phalgunis is the beginning of the year ; therefore
on it the proceedings of the unconsecrated are begun. Now Daksa P&rvati,
having sacrificed with this sacrifice, obtained all desires ; in that he sacri-
fices with the Daksayana sacrifice, verily (it serves) for the obtaining of all
desires. He should not take pleasure in eatin g 8 ; ' Soma, the king, the moon
I eat ', thus thinking in his mind should he eat ; now the moon is Soma,
the king, the wise ; it on the second half of the month the gods press out.
In that on the second half of the month he performs the vows of the
Daksayana sacrifice, (it is because he wishes) ' Let me share in the Soma
drinking of the gods/ In that during the fast day 3 he offers a cake on
eleven potsherds to Agni and Soma, thereby he obtains the victim for
1 This chapter deals with the ease where the
new moon sacrifice commences after the
new moon ace. to £$S. iii. 8. The MSS.
vary between °dnt& and °draft&.
1 apipdthayati is clearly the correct term, and
is read by the Anand. ed. ; the variants
abhipGihayati and apipdtayati both pointing
to it
iv. 4. l This important offering is to be per-
formed for fifteen years or every year ac-
cording to Qankh&yana, taking the place
of the new and full moon offerings of
which it is an elaborated variant. It is a
substitute for the Sattras of the Soma
sacrifices with which in this chapter its
details are equated. The offerings are (1)
day before full moon, the usual full moon
offerings including cakes to Agni and Agni
and Soma ; (2) full moon, cake to Agni
and milk for Indra, which of course is the
usual new moon offering and hence is here
so called (dmdv&sya) ; (3) day before new
moon, the usual offerings of a cake to
Agni and a cake to Indra and Agni ; (4)
new moon, a cake to Agni and payatyd
for Mitra and Varuna ; see 99^. iii. 8,
which has a further offering for the
steeds, here ignored. The Daksayana is
also dealt with by Hillebrandt, Neu- und
VoUtnondsoRfer, pp. 177-186 ; cf. Eggeling,
SBE. xii. 874 seq.
* dpeti, which Lindner reads, is wrong ; the
dpaylta of M {dpaiU other MSS.) is the
correct reading which the scribes have
misunderstood. The Sutra (iii 8. 14) has
na 8auhityathpr&pnuydi which shows what
it read. The Anand. ed. has dpayati.
• The ordinary rite has an upavasatha day
before the actual offering day. This rite
has for that day a special performance
of the ordinary offerings, giving up the
next day to the special offerings.
367]
The D&kfayana and other Sacrifices
[ — iv. 7
Agni and Soma which is offered on the fast day of the Soma (sacrifice).
In that he sacrifices in the morning with the new moon offerings, and the
pressing day is Indra's, thus he obtains the pressing day. In that at the
new moon offering on the fast day he offers a cake on twelve potsherds
to Indra and Agni and the third pressing belongs as regards its Saman to
Indra and Agni, thus he obtains the third pressing. In that there is
a milk mess for Mitra and Varuna, and the offering (of a cow) is for Mitra
and Varuna, thus he obtains the offering of a cow. Thus Soma is present,
having penetrated the Haviryajnas ; therefore though unconsecrated he
performs the vows of the consecrated.
iv. 5. Next 1 as to the Idadadha sacrifice. He who means to proceed with
the Idadadha sacrifice begins on the same full moon night ; the explanation
of it has been given. It is a sacrifice for one desiring cattle or desiring
proper food. With it should one desiring cattle or one desiring proper food
sacrifice ; verily in it thus also does he perform the vows, for it is a com-
bination of the Daks&yana sacrifice.
iv. 6. Next 1 as to the Sarvaseni sacrifice. He who means to proceed with
the Sarvaseni sacrifice begins on the same full moon night ; the explanation
of it has been given. It is a sacrifice for one desiring propagation ; with it
should one desiring propagation sacrifice. In that the Adhvaryu produces
the oblation, that is the symbol of propagation.
iv. 7. Next 1 as to the Qaunaka sacrifice. He who means to proceed with
the Qaunaka sacrifice begins on the same full moon night ; the explanation
of this has been given. It is a sacrifice for one desiring to lay low (his
enemies) ; with it should one desiring to lay low sacrifice ; he who desires
'May I lay low the rival who hates me9, should sacrifice with this;
he lays him low indeed.
1 According to ££S. iii. 9 the four days have
the following offerings, (1) cake for
Agni, pap for SarasvatI ; (2) cake for
Agni and Soma with the Up&nouyaja,
and milk for Indra ; (8) cake for Agni,
pap for Sarasvant; (4) cake for Indra
and Agni, and milk mess for Mitra and
Varuna. He adds the vOjina offerings as
in the Daksayana, The sacrifice is just
mentioned in AB. iii. 40. 9 ; A£S. ii. 14.
11 ; Ap£8. iii. 17. 12.
iv. 6. l According to $£S. iii. 10 the point of
distinction in this rite is the combination
of the new and full moon offerings at full
moon and their omission in Mo at new
moon. Cf. AB. iii. 40. 7 ; A£S. ii. 14.
7-10 ; £B. ii. 4. 4. 4 ; xi. 1. 2 ; Ap£S. iii.
17. 12.
iv. 7. * According to 9$S. iii. 10. 7 there is no
distinction in this case for the Hot r as com-
pared with the normal model. Anartlya
points out that the Anunirvapyfts are to
be performed in this case, and that the
rule of prakfti and vik&ra which usually
holds is not applicable to these rites. Cf.
Ap$S. iii. 17. 12. The mention of
9aunaka is probably a piece of evidence
for the later date of the KB., as the
family appears to have been prominent
in the late Br&hmana epoch, as indicated
by the citations in Vedic Index, ii. 896.
iv. 8 — ]
Special Sacrifices
[368
iv. 8. Next * as to the Vasistha sacrifice. He who means to proceed with
the Vasistha sacrifice begins on the new moon in the Phalganis (thinking)
' The full moon night is the holy power ; the new moon night is the lordly
power ; this sacrifice is, as it were, the lordly power. By means of the
lordly power let me overcome my foes.' Vasistha desired, when his sons
were slain, * May I be propagated with offspring, with cattle, may I over-
come the Saudasas.' He saw this sacrificial rite, the Vasistha sacrifice ;
he grasped it and sacrificed with it; having sacrificed with it, he was
propagated with offspring, with cattle ; he overcame the Saudasas. Verily
thus also the sacrificer, in that he sacrifices with the Vasistha sacrifice,
is propagated with offepring, with cattle; he overcomes the rivals who
hate him.
iv. 9. Next 1 as to the Sakamprasthayya sacrifice. He who means to
proceed with the Sakamprasthayya begins on the same new moon night;
the explanation of it has been given. It is a sacrifice for one desiring
pre-eminence, desiring heroism ; with it should one desiring pre-eminence,
desiring heroism, sacrifice. In that together they move forward, together
they sacrifice, together they eat, therefore is it called Sakamprasthayya
(moving forward together).
iv 10. Next 2 as to the Munyayana. He who means to proceed with the
Munyayana begins on the same full moon night ; the explanation of it has
been given. It is a sacrifice for one desiring all ; with it should one desiring
all sacrifice.
iv. 11. Next1 as to the Turayana. He who means to proceed with the
Turayana begins on the same full moon night ; the explanation of this has
been given. It is a sacrifice for one desiring heaven ; with it should one
1 According to 99^- "*• **• 18 tni8 offering
follows the model of the Sarvaseni
sacrifice, but with all the offerings com-
bined on the new moon, instead of the
full moon as in that case. For Vasistha
and the death of his sons see TS. rii. 4.
7. 1 ; Muir, OST. i.* 828 ; Maodonell and
Keith, Vedie Index, ii. 275. Cf. Ip?S.
iii. 17. 12.
iv. 9. * Like the (JJaunaka sacrifice (iv. 7) this
is discussed in 9?S. iii. 10. 7 as being like
the new and full moon offerings.
iv. 10. * According to 9$S. iii. 11. 7-10 the
sacrificer sacrifices to Agni and Agni and
Visnu every time save at the Parvan, i. e.
the new and full moon offering, the four
monthly offerings, the Ayana (animal),
and the Year (Soma) offerings. Two
different Munyayanas are given in B£S.
xvi. 80.
iv. 11. i According to <?<?S. iii. 11. 11-15 the
characteristics of this Ayana are a cake
for Agni and^Indra and a pap for the All-
gods. But while the former is based on
the full moon sacrifice, the latter follows
the new moon as its model and includes
the imitation of the Dlksa for the Soma
sacrifice in the use of a black antelope's
skin. Both are to last a year, 99&* *"•
11. 16. Cf. I9S. ii. 14. 4-6. For the
name Weber compares Fin. v. 1. 72, and
suggests (Ind. Stud. ii. 812) a possible
relation to Tura Kavaseya.
369]
The Agraycma Sacrifice
[ — iv. 14
desiring heaven sacrifice. In that he puts on a black antelope's skin, and
the black antelope's skin is the holy power, verily thus he unites the
sacrifice with holy power. There are three oblations; these worlds are
three ; verily thus he obtains these worlds.
iv. 12. Next * as to the Agrayana. He who desires proper food should
sacrifice with the Agrayana. In the rains when the millet harvest has
come, he gives orders to pluck millet. The new moon night which coincides
with that time, on it should he sacrifice and then offer this sacrifice. If he
is a full moon sacrificer, he should sacrifice with this and then offer the
full moon sacrifice. If again he desires a a Naksatra, he should in the first
half of the month look out for a Naksatra and offer under the Naksatra3
which he desires. There are seventeen kindling verses in this sacrifice, the
butter portions4 contain the word 'being'; the invitatory and offering
verses (of the Svistakrt offering) are Viraj verses6; the explanation of
that has been given 6. There is a pap for Soma ; Soma is the king of the
plants ; thus he delights him with his own subjects. In that he gives the
honey drink, it is because this is the sap of the forest things.
iv. 13. When l spring has come and the bamboo seeds are ripe, he gives
orders to pluck bamboo seeds. Of this (sacrifice) there is the same time,
the same model, the same deity, the same fee, the same explanation. Some
perform (the offering) for Agni, or Varuna, or Frajapati, but with the same
model and the same explanation.
iv. 14. When1 the rice harvest or the barley harvest has come, he gives
orders to.pluck (grains) for the Agrayana : of this (sacrifice) there is the same
time, the same model. In that there is (a cake) on twelve potsherds for
1 This and the next two rites are dealt with*
together by $9S. iii. 12 : the chief rites
are beside the Soma offering of fy&m&ka
or vmuyavaay in the case of the vnhiyava
form a cake for Indra and Agni or Agni
and Indra, a pap for the All-gods, and
a cake for sky and earth, these last
being Upancuyajas ; ££3. iii. 12. 10. Cf.
B£S. iii. 12 ; M?S. i. 64. Ap£S. vi. 81.
13 quotes a different practice from a
Bahvrcabr&hmana.
• upepset is preferable to Rs. apepaet, the cor-
ruption being easy.
8 M inserts kolydne, but this looks like a mere
gloss.
« I. e. RV. iv. 18. 4 (on) ; i. 91. 9 (mktii).
• I. e. RV. vii. 1. 8 and 10.
• See KB. i. 1. There is a calf as the fee of
the Indra and Agni offering as opposed
47 [h.o.b. ••]
to the honey mixture (dodhi and modhu)
for the Soma offering.
iv. 18. 1 To this account 9£S. iii. 12 adds
nothing, but Anartlya on iii. 12. 10 cites
this passage.
iv. 14. * This is the full form of the Agrayana
where rice and barley are offered with
three oblations for Indra and Agni, the
All-gods and earth and sky, and with a
number of simpler variants. For the
various forms of the ritual see AfS. ii. 9 ;
B£S. iii. 12 ; Apf S. vi. 29, 80 ; Voxt. viii.
4 ; Hillebrandt, RitucdUtteratur, § 85. The
offering is not so much, as Lindner
(Festgruss an BdhUingk, pp. 79 $eq.) suggests,
a thank-offering, as an offering to secure
the rruitfulness of the new crop as this
Brahmana shows (Oldenberg, Die ReUgim
de$ Veda, p. 806).
iv. 14—]
Special Sacrifices
[370
Indra and Agni, and Indra and Agni are the beginning of the gods, verily
thus at the beginning he delights the gods. In that there is a pap for
the All-gods, and the All-gods are all the gods, verily (it serves) to delight
all the gods. In that there is (a cake) on one potsherd for sky and earth,
(it is because) sky and earth are the preparers of the harvest, and earth
is a support, and by the flooding yonder (sky) co-operates.2 In that he
sacrifices to these deities, (it is because he thinks) 'By these deities shall
I eat food made calm.' In that he gives an ox of the first birth, it is
because this is a first ceremony. If he is wearied of this (sacrifice),3 he
should offer the oblation of the full or the new moon, with the new
(plants)4 to obtain both. Or again he may employ the oblations at the full
moon or the new moon (sacrifice) to secure the presence of the deities. Or
again he may offer in the morning and in the evening the Agnihotra with
barley gruel of the new (plants), to obtain both. Or again having cooked
milk in a pot on the Garhapatya he should make an offering of the new
(plants) in the Ahavaniya to the gods of the Agrayana, with Svistakrt for
a fourth (saying) 'To N.N. hail. To N.N. hail!' to secure the presence
of the deities. Or again having made the Agnihotra cow to eat the new
(plants), he should offer in the morning and in the evening the Agnihotra
with its milk, to obtain both. These are so many possibilities ; he may
offer with whichever he may desire, but the established rule is that of
three oblations. Three are these worlds; verily thus be obtains these
worlds.
ADHYAYA V
The Four-Monthly Sacrifices
The Vaifvadeva
v. 1. Next * as to the four-monthly sacrifices. He who prepares the
four-monthly sacrifices begins on the full moon night in the Phalgunis.
1 odmandt&m, the version of the MSS., with a
variant odmanfo&v, read in M, in the
cornm. is difficult and obscure. The
instr. is probably to be understood and
reference may be to the swelling of the
grain, but team is unexpected, as vrihi
and yava are masculine. The gen. with
anuveda is not unnatural if not paralleled.
ds&m is, however, an attempt to explain
away d$dv which has been misinter-
preted, asau is the sky which co-operates
or sympathizes with earth, anuveda being
used absolutely.
For the dative see Delbruck, AUind. SynL
p. 142. The Inand ed. has faydL
nav&n&m apparently goes with kurvita not
ubhayaeya ; cf. ffS iii. 12. 14.
The first two chapters deal with the Vaiova-
deva, the first of the four-monthly
sacrifices; then the next two with the
Varnnapraghasas, the second; then the
next with the Sakamedhas, the last, and
371]
The Vaifvadeva
[— v.2
The fall moon night is the Phalgunis in the beginning of the year ; the latter
two Phalgus are the beginning, the two former the end. Just as the two ends
of what is round may unite, so these two ends of the year are connected.
In that he sacrifices with the Vai9vadeva sacrifice on the full moon night
in the Phalgunis, verily thus at the beginning he delights the year. Again
the four-monthly sacrifices are sacrifices of healing; therefore are they
performed in the joinings of the seasons, for in the joinings of the seasons
pain is born. There are eight oblations, the oblations of four full moon days
amount to eight ; the Vaifvadeva is a compound of four full moon days.
In that Agni is kindled, it is because the Vaifvadeva is propagation ; there-
fore he generates this divine embryo. As to there being seventeen kindling
verses, the butter portions containing the word * being ', the invitatory and
offering verses being Viraj verses, the explanation of that has been given.8
In that there are nine fore-offerings and nine after-offerings,8 eight obla-
tions and the offering for the steeds as the ninth, thus he obtains the
brilliance of the Naksatras.
v. 2. In 1 that he sacrifices to Agni and Soma first of the deities, it is
because these are the deities of the new and full moon sacrifices ; therefore
to them first he sacrifices. In that he sacrifices to Savitr, and Savitr is
lord of instigations, (it serves) for the creation of instigation by Savitr.
In that he sacrifices to Sarasvati, and Sarasvati is speech, verily thus he
delights speech. In that he sacrifices to Pu§an and Pusan is he who
yonder gives heat, verily thus he delights him. In that he sacrifices to the
Maruts as impetuous, and the Maruts as impetuous are terrible, verily thus
he makes healing. In that there is a milk mess for the All-gods, and the
All-gods are all these gods, verily (it serves) to delight all the gods.
In that there is (a cake) on one potsherd for the sky and earth, and sky
and earth are supports, verily (it serves) for support. In that he gives
an ox of the first birth, it is because that is a first ceremony. In that
before or after the Qamyuvaka, he sacrifices to the steeds uninvited, and the
steeds are the horses of the gods, verily thus he delights these steeds.
eight to ten with the (Junaslrlya rite
which is connected with these sacrifices.
The AB. has nothing to correspond, but
the rites are explained in the Yajur
texts, TS. L a 2-7 ; KS. ix. 4-7 ; xv. 2 ;
Kap& viii. 7-11 ; MS. i. 10. 1-4 ; ii. 6. 8 ;
VS. iii. 44-61 ; ix. 85-8 ; £B. ii. 5 and 6.
For the ritual see A?S. ii. 16-20 ; £$S.
iii. 18-18 ; B£S. v ; M?SN i. 7 and 8 ; v.
1. 8, 4 ; Ap^S. Tiii ; K£S. v ; Vait. viii.
8 atq. ; Hillebrandt, BituaUUtvatur, § 64 ;
Eggeling,SBE.xii.888s#9. ForPhalguni
as the beginning of the year c£ Hopkins,
JAOS. xxiv. 20 ; Macdonell and Keith,
Vodic Index, i. 424 §eq.
1 See i. 1.
8 I. e. four more between the fourth and the
fifth, and six between first and second,
? 98. iii. 18. 19 sag.
1 The offerings here are enumerated in ££8.
iii. 18. 6-11; the vdjina offering is
described in iii. 8. 20-27 in connexion
with the D&kslyana.
»*•
v. 2 — ] The Four-Monthly Sacrifices [372
Therefore the gods with their horses become delighted. Now the steeds are
also the seasons ; verily thus he delights the seasons. In that he sacrifices
afterwards with the full moon offering, thus by him in the first half * of
the month is the Vaigvadeva offered.
Hie Varunapraghdsas
v. 3. By 1 means of the Vaijvadeva sacrifice Prajapati created offspring ;
they, being created, not born, ate the barley of Varuna ; Varuna grasped
them with Varuna's nooses. The offspring having gone ran up to their
father Prajapati, * Do thou devise that sacrificial rite by which we may
sacrifice and be set free from the nooses of Varuna, from all ill.' Then
Prajapati saw this sacrificial rite, the Varunapraghasas ; he grasped it, and
sacrificed with it ; having sacrificed with it he delighted Varuna ; Varuna
being delighted, freed offspring from the nooses of Varuna and from all
evil. From the nooses of Varuna and from all evil are freed the offspring
of him who knowing thus sacrifices with the Praghasas. In that they
bring forward the fire, verily thus do they bring forward yonder fire which
they kindle at the Vai9vadeva. In that the fire is kindled, the explanation
of that has been given. In that there are seventeen kindling verses, the
butter portions contain the word ' being ' and the invitatory and offering
verses are Viraj verses, the explanation of that has been given. In that
there are nine fore-offerings and nine after-offerings, and nine oblations,
thus he obtains the brilliance of the Naksatras; the five accompanying
oblations ending with that to Pusan are the same ; the explanation of them
has been given.
v. 4. In that there is (a cake) on twelve potsherds for Indra and Agni,
and Indra and Agni are supports, verily (it serves) for support. Indra is in
the middle ; therefore to him in the middle he sacrifices. In that there is a
milk mess for Varuna, (it is because) Varuna is Indra, and he has milk as
his portion; therefore there is a milk mess for Varuna. In that there
is a milk mess for the Maruts, (it is because) the Maruts are situated in the
waters ; therefore with milk he sacrifices to them, for milk is the waters.
Moreover the Maruts are Indra's, milk is Indra's ; therefore is there a milk
mess for the Maruts. In that there is (a cake) on one potsherd for Ka,
8 This clearly shews that the full moon for l For the offerings here and in v. 4 see 9$S.
this part of the Brahmana was in the iii. 14. The two fires are taken forward
middle of the month ; yet in v. 1 the fall from the Ahavanlya and there is an
moon begins the year, one of the many in- offering to Varuna at the closing bath,
consequences of the Brfthmanas. So iv. 4.
373] The Sdkamedhas [ — v. 5
and Ea is Prajapati, verily thus he delights him ; moreover the word Ka
is a name of happiness; verily thus he confers happiness upon himself.
In that he gives two pairing cattle, that is the symbol of propagation. In
that he sacrifices to the steeds, the explanation of that has been given.
In that he sacrifices to Varuna in the waters, verily thus he delights him in
his own home. In that afterwards he sacrifices with the full moon
sacrifice, thus in the first half of the month does he sacrifice with the
Varunapraghasas.
The Sdkamedhas
v. 5. The * Sakamedhas are a sacrificial rite for Indra. Just as a great
king placing in front the advance guard of his army, pursues his way in
safety, verily so does he sacrifice in front to the gods. Just as there is
that Mahavrata in the Soma sacrifice, even so is this a Mahavrata in the
Isti sacrifice. In that he offers to Agni of the front first of the deities, and
Agni is the beginning of the gods, thus at the beginning he delights the gods.
In that at midday he sacrifices to the Maruts, the heaters, (it is because) it
is hot at midday ; therefore at the midday he sacrifices to the Maruts, the
heaters. Moreover, the Maruts are Indra s, the midday is Indra's ; there-
fore at the midday he sacrifices to the Maruts, the heaters. In that in the
evening they proceed with the householder's sacrifice and the householder's
sacrifice is a rite for prosperity, and prosperity is in the evening, therefore he
offers the butter portions with the word * prosperity';8 verily thus he makes
the sacrificer to prosper. In that in the morning they proceed with a full
ladle, verily thus he unites the ceremony in the morning with the ceremony
on the previous day. In that he sacrifices to the Maruts, the playful, and
the Maruts, the playful, are Indra's, therefore he sacrifices to them in
conjunction with Indra. In that they bring forward the fire, that it is
kindled, the explanation of that has been given. In that there are seventeen
kindling verses, the butter portions contain the word 'being', and the
invitatory and offering verses (of the Svistakrt) are Viraj verses, the
explanation of that has been given.3 In that there are nine fore-offerings,
nine after-offerings, eight oblations and the Svistakrt as ninth, thus he
obtains the brilliance of the Naksatras. The six accompanying oblations
ending with] that to Indra and Agni are the same, the explanation of them
1 99S. iii. 15 gives the offerings thus referred * Viz. BY. i. 1. 8 (fwsam) and 91. 12 (putfi-
to. Only one fire is taken forth, and vdrdhana$). The offering is to the Maruts
there is no vajina offering or final bath as householders (jjrfiamsdhinah).
as in the Varunapraghasas, and the fee * KB. i. 1 ; v. 1.
is only a bull.
V. 5 — ]
The Four-MontJdy Sacrifices
[374
has been given.4 In that he sacrifices at the end to Mahendra, (it is
because) the leader6 occupies the end ; therefore at the end he sacrifices to
him. In that there is (a cake) on one potsherd for Vi$vakarman, and he
yonder that gives heat is Vi$vakarman, verily thus he delights him. In
that he gives a bull, (it is) because the sacrificial rite is Indra's.
v. 6. In * that in the afternoon they proceed with the sacrifice to the
fathers, (it is because) the fathers have the waning as their portion;
therefore in the afternoon they proceed with the sacrifice to the fathers.
They say * Seeing that the fathers have the second half as their portion,
then why do they sacrifice to them on the first half (of the month) ? ' The
fathers are connected with the gods ; therefore they sacrifice to them on
the first half of the month. In that he recites one kindling verse only *,
it is because the fathers are one (offering) as it were, therefore he recites
one kindling verse only. It is an Anustubh verse ; the Anustubh is speech ;
the fathers are turned away ; verily thus with the Anustubh as speech he
causes them to come. In that he does not recite the Bsi descent of the
sacrifices (it is because he thinks) ' Let me not place the sacrificer in the
fire '. He recites this Nigada ; the explanation of it has been given.3 In
that he invites Soma with the fathers, or the fathers with Soma, the fathers
sitting on this strew, and the fathers made ready by Agni*, (it is because)
the fathers are connected with the gods ; therefore he unites them. In that
he invites Agni, bearer of the oblations, (it is because) the fathers are
S vistakrt's ; therefore he invites him. Some do not invite his greatness,
saying ' This is the greatness of the sacrificer ' ; but the rule is ' He should
invite ', for it is the greatness of Agni.
v. 7. In 1 that from the fore-offerings and the after-offerings he leaves
out the two for the strew, (it is because he thinks) ' The strew is offspring ;
let me not cast offspring in the fire.' They are six ; the seasons are six ;
the fathers are the seasons ; verily thus he delights the fathers. In that
he offers the butter portions * with the word ' living ', verily thus he causes
the sacrificer to live. In that there are three 3 for each oblation, (it is because)
there are three oblations, and he cuts off from them together ; therefore
4 That is the five of the Vaicvadeva (KB. y. 2)
and the Indra and Agni offering of the
Varunapraghasas.
6 For the fresthin see Vedic Index, ii. 262, 408.
1 The ritual of the offering to the Pitrs is
given by <}(}S. iii. 16. The offerings are
not eaten but smelt and then given to
the fathers.
8 Vie. RV. x. 16. 12.
» See KB. iii. 2.
4 iti here is probably not merely enumerative,
but is a quotation of the actual words of
invitation preceded by &,vaha.
v. 7. l This chapter completes the Sakamedhas;
the two offerings to the straw are
omitted, reducing the fore-offerings to
four and the after-offerings to two ; see
99S. iii. 16 and 17.
* I. e. RV. i. 79. 9 ; 91. 7.
8 Three for each Bet of offering, viz. two
Puronuv&kyas and one Yajyfi, see 9?S.
iii. 16. 4-9.
375]
The Sdkamedhas
[— v. 8
there are three for each oblation. Moreover thus he discriminates the rite
for the fathers from the rite for the gods. Now the fathers are at a great
distance; verily he summons them with the first, brings them with the
second, and offers with the third. In that he sacrifices at the end to Agni,
bearer of the oblation, (it is because) the fathers are Svistakrt's ; therefore
he sacrifices to him at the end. In that after invoking the sacrificial food
and smelling it they do not eat it, (it is because they think) ' The sacrificial
food is cattle ; let us not cast the sacrificer's cattle in the fire '. In that
the Adhvaryu gives to the fathers, verily thus he delights the fathers.
In that they cleanse themselves (in the place) where the filters are, and the
waters are healing and medicine, verily thus at the end in the sacrifice are
healing and medicine produced. In that they mutter the Re, verily thus
they produce a benediction. In that having gone north they reverence
the Garhapatya and the Ahavaniya, verily thus having given delight, they
declare at the end their purpose to the gods. Moreover the sacrifice to the
fathers is terminated in the south; verily thus they make it terminated
in the north. In that having gone eastwards 4 they reverence the sun, and
the sun is the world of the gods, and the fathers are the world of the
fathers, verily thus they ascend from the world of the fathers to the world
of the gods. In that in the Suktavaka he does not mention the name of
the sacrificer, (it is because he thinks) ' Let me not cast the sacrificer in the
fire/ In that they do not perform the offering to the wives with (the gods),
(it is because they think) * Let us not cast the wives in the fire.' In that
having gone north they perform the offerings to Tryambaka5, verily thus
they delight Rudra in his own quarter. Moreover, the sacrifice to the
fathers is terminated in the south ; verily thus they make it terminated
in the north. In that at the end having sacrificed he sacrifices with an
Isti, (it is because) the Sakamedhas terminate in that ; therefore at the end
having sacrificed he sacrifices with an Isti. In that afterwards he sacrifices
with the full moon offering, thus in the first half of the month he sacrifices
with the Sakamedhas.
v. 8. He l obtains the thirteenth month in that he sacrifices with the
4 pr&9lca(h) seems almost inevitable as a cor-
rection of prdHcam and so the Anand ed.
(of. VaiL vii. 18 with Caland's note),
and it is actually read in M, though
Lindner ignores it.
0 The offerings to Tryambaka are described
in full detail in Ap$S. viii. 18 ; B£S. v.
16, 17.
1 This chapter gives the ritual of the (punaslrl-
ya rite which is described in ffS. m. is.
It may be treated either as a Vaicvadava
modification or as merely a modification
of the full moon sacrifice, and its charac-
teristics are the offerings to (Junaslrau,
to Vftyu and to Surya. funaslrau are
apparently the ploughshare (pma) and
the plough («ira); see Macdonell, Vedic
Mythology, p. 155. Cf. Weber, Naxatra,
ii. 834.
v, 8 — ] The Four-Monthly Sacrifices [376
Qunasirya sacrifice; so great is the year as the thirteenth month; in
that there is the thirteenth month, verily thus here is the whole year
obtained. If the fire is kindled, the model is the framework of the
Vaicjvadeva ; if it is not kindled, then the model is the full moon sacrifice ;
the full moon sacrifice is a support ; verily (it serves) for support In that
the fire is kindled, the explanation of that has been given. In that there
are seventeen kindling verses, the butter portions contain the word ' being ',
and the invitatory and offering verses are Viraj verses, the explanation of
that has been given. In that there are nine fore-offerings, nine after-
offerings, eight oblations and the Svistakrt as the ninth, thus he attains
the brilliance of the Naksatras. The five accompanying oblations ending
with that for Pusan are the same ; the explanation of them has been given.
In that he sacrifices to Qunasirau, and Qunasirau are healing and medicine,
verily thus at the end in the sacrifice are healing and medicine produced.
In that he sacrifices to Vayu, and Vayu is breath, verily thus he delights
breath. In that there is (a cake) on one potsherd for Surya, and he yonder
that gives heat is Surya, verily thus he delights him. In that the sacrificial
fee is a white (cow *), verily thus he delights him ; verily thus is his form
produced.
v. 9. In l that they perform the expiations and the substitutions, in that
they offer the libations, verily thus do they produce a benediction, for the
healing of the sacrifice and the medicine of the sacrificer.
v. 10. In that they lay to rest the sacrificer with his own fires *, and the
fires are a chariot of the gods, verily thus they lay him to rest on a chariot
of the gods ; he with this chariot of the gods goes to the world of heaven,
where is the world of those who do good.2
* This is an interesting ease of the Sutra not with directions for the libations in Hi.
following the Brahmana, as the cow is 19. 8-8, and in 20 much regarding sub-
only optional there , the ox being specified sti tutes.
first. v. 10. 1 There is a reference to this topic in
1 99S. iii. 19. 1, 2 explains that expiations AB. vii. 2. He is burnt with his sacred
are in the case of disregard of rules, and fires.
substitutions in the absence of the proper * The last words make a Tristubh and the
material. The expiatory verses are given phrase is clearly poetic.
377]
The Brahman Priest
[— vi. 3
ADHYAYA VI
The Brahman Priest.
The Creative Activity of Prajapati.
vi. 1. Prajapati, being desirous of propagation, underwent penance ; from
him when heated were born five, Agni, Vayu, Aditya, Candramas, and
Usas as fifth. He said to them, * Do ye also practise fervour/ They conse-
crated themselves; then when they had consecrated themselves and had
acquired fervour, Usas, offspring of Prajapati, taking the form of an
Apsaras, came out in front of them ; to her their minds inclined ; they
poured out seed ; they went to Prajapati, their father, and said, ' We have
poured out seed ; let it not remain here 2 \ Prajapati made a golden bowl,
an arrow breadth in height and similar in breadth ; in it he poured the seed ;
then arose he of a thousand eyes, of a thousand feet, with a thousand
fitted (arrows).
vi. 2. He grasped 1 his father Prajapati ; he said to him, ( Why dost thou
grasp me?' He replied, 'Give me a name, for without a name assigned
I shall not eat food here.' He answered, 'Thou art Bhava.' Since the
waters are Bhava, thereby Bhava harms him not, nor his offspring, nor
his cattle, nor any one claiming to be his. He who hates him becomes
worse, not he who knows thus ; his vow is ' A wet garment should one
wear/
vi. 3. A second time he grasped him ; he said to him, ' Why dost thou
grasp me ? ' He replied, ' Give me a second name, for with one name only
I shall not eat food here.' He answered, ' Thou art Qarva.' Since the fire
is Qarva, thereby Qarva harms him not, nor his offspring, nor his cattle
nor any one claiming to be his. He who hates him becomes worse, not he
who knows thus. His vow is ' All {da/rva l) one should not eat V
1 Chapters 1-9 give unimportant legends of
Prajapati.
* amuyd bhUt thus means ' he lost *, hut not
directly, asicdmahd in Lindner's ed. is
read in the Anand. ed. as asittcdma hd.
The form is, of course, not correct, and
is presumably a blunder. In any event
the aorist is essential. M reads retova
asiodmahai ; this suggests reto v& asic&mahi
(with lengthening of •» in prolongation
misunderstood) which is obviously better,
and which Lindner has overlooked.
49 [h.o.8 .m]
vi. 2. * abhydyachai is rather odd &ndabkydga-
chat is an obvious correction, but hardly
necessary ; M has the former reading.
vi. 8. * The play of words on £arva and Sarva
is obvious, and early evidence for that
similarity in sound which accounts for the
constant doubt as to the real first letter
of many words in Sanskrit lexicography
(cf. Wackernagel, AUind. Qramm. i.
226 $eq.).
1 ndfnlydd is the obvious reading and is in M.
ndffiy&t in Lindner is a mere misprint.
vi. 4 — ] The Brahman Priest [378
vi. 4. A third time he grasped him ; he said to him/ Why dost thou grasp
me?' He replied, ' Give me a third name, for with two names only I shall
not eat food here. He answered, ( Thou art the lord of cattle.' Since Vayu
is the lord of cattle, the lord of cattle harms him not, nor his offspring, nor
his cattle, nor any one claiming to be his. He who hates him becomes
worse, not he who knows thus. His vow is ( One should not speak ill of
a Brahman.1 '
vi, 5. A fourth time he grasped him ; he said to him, ' Why dost thou
grasp me?' He replied, ' Give me a fourth name, for with three names
only I shall not eat food here.' He answered, 'Thou art the dread god.'
Since the plants and trees are the dread god, thereby the dread god harms
him not, nor his offspring, nor his cattle, nor any one claiming to be his-
He who hates him becomes worse, not be who knows thus. His vow is
' One should not look at the cavity of a woman.'
vi. 6. A fifth time he grasped him ; he said to him, ' Why dost thou grasp
me? ' He replied, ' Give me a fifth name, for with four names only I shall
not eat food here.' He answered, ' Thou art the great god.' Since the sun
is the great god, thereby the great god harms him not, nor his offspring,
nor his cattle, nor any one claiming to be his. He who hates him becomes
worse, not he who knows thus. His vow is ' One should not look at him
on his rising or on his setting.'
vi. 7. A sixth time he grasped him ; he said to him, ' Why doest thou grasp
me ? ' He replied, ' Give me a sixth name, for with five names only I shall
not eat food here.' He answered, l Thou art Budra.' Since the moon is
Budra, thereby Budra harms him not, nor his offspring, nor his cattle, nor
any one claiming to be his. He who hates him becomes worse, not he who
knows thus. His vow is ' What is deformed one should not eat, nor the
narrow.'
vi. 8. A seventh time he grasped him ; he said to him, ' Why dost thou
grasp me?' He replied, ' Give me a seventh name, for with six names only
I shall not eat food here.' He answered, ' Thou art Icjana/ Since food is
I$ana, thereby l9ana harms him not, nor his offspring, nor his cattle, nor
any one claiming to be his. He who hates him becomes worse, not he who
knows thus. His vow is ' One should not repulse one who desires food only.'
vi. 9. An eighth time he grasped him ; he said to him, ' Why dost thou
grasp me?' He replied, * Give me an eighth name, for with seven names
only I shall not eat food here/ He answered, ' Thou art the thunderbolt.'
Since Indra is the thunderbolt, thereby the thunderbolt harms him not, nor
his offspring, nor his cattle, nor any one claiming to be his. He who hates
1 parivadet presumably has the fall sense of merely 'speak about9. brOkmanam is prob.
'speak ill of or perhaps 'revile', not maso. but the neut. is possible.
379]
Legends of Prajapati
[— vi. 1 1
him becomes worse, not he who knows thus. His vow is * Let him speak
truth only, and let him bear gold.' This is the great god of eight names,
distributed eightfold ; up to the eighth generation his offspring eats food ;
ever more brilliant is a son born in the offspring of him who knows thus.
The Function of the Brahman Priest.
vi. 10. Prajapati practised fervour; he, having practised fervour,
developed from his expiration this world, from his inspiration the world of
the atmosphere, from his cross-breathing yonder world. He practised
fervour over these three worlds ; from this world he created Agni, from the
world of the atmosphere Vayu, from the sky Aditya. He practised fervour
over these three lights ; from Agni he created the Re verses, from Vayu the
Yajus formulae, from Aditya the Samans. He practised fervour over the
threefold lore ; he stretched out the sacrifice ; he recited with the Re, he
proceeded with the Yajus, he sang with the Saman. He developed the sap
of the brilliance of this threefold lore, for the healing of these Yedas;
he developed bhuh of the Res, bhuvah of the Yajuses, and war of the
Samans.1 On the south side of Ea was the Brahman, the sacrifice of Ea
ended as broader to the south and sloping to the north ; his sacrifice ends
as broader to the south and sloping to the north, whose is a Brahman who
knows thus.
vi 11. They1 say ( Since it is by the Re that the Hotr becomes Hotr,
by the Yajus that the Adhvaryu becomes Adhvaryu, by the Saman that the
Udgatr becomes Udgatr, by what does the Brahman become Brahman ? '
That sap of brilliance which he developed from the threefold lore, by that
the Brahman becomes Brahman. They say ' What should he know and
what his metre whom he should choose as Brahman ? ' ( An Adhvaryu ',
some say, ' he knows the places for moving about.' ' A Chandoga/ some
say, * so are his HaviryajiLas 2 performed with the three Vedas.' ' A Bahvrca '
is however the rule, ' The other two Vedas are attendants of that (the
* In 99S. iii. 21. 1-6 it is explained that the
Brahman priest offers the expiations at
all Istis, the animal and the Soma sacri-
fices and the expiations for the faults in
the three Yedas are given as above. Cf.
A£S. i. 12. In AB. v. 82-84 there is
some parallel material ; see also L$S. iv.
9. 1-v. 12. 25 : K<?S. xi. 1. 1 seq. ; xxv. 14.
86 ; Weber, Ind. Stud. x. 186.
* Kena and Kasya are presumably as less
obvious the correct reading, as referring
to Prajapati, not as the interrogative.
vi. 11. l This chapter is important in its
support of the Brahman and its assigning
of him to the Bahvrcas. Cf. Bloomfield,
Atharvaveda, pp. 29 seq. For the relation
of the Vedas cf. Max Muller, Anc Sonde.
Lit. p. 467 ; Muir, OST. ii.1 192.
1 Le. the Saman is thus introduced indirectly
into the Haviryajfias.
vi. 11—]
The Brahman Priest
[380
Rgveda), and on it very many Hotr's functions 3 depend.' With Res the
cups are drawn, to Res the Samans are sung; therefore should he be
a Bahvrca. They say, 'How much of the sacrifice does the Brahman
perform? How much the other priests?' 'A half' should he reply.
There are two tracks of the sacrifice ; one is performed with speech, the
other with the mind; that which is performed with speech the other
priests do ; that which (is performed) with the mind, the Brahman does ;
therefore so long as they perform with the Re, the Yajus, the Saman,
so long should the Brahman sit, for he performs a half of the sacrifice.
vi. 12. When they say to him,1 ' O Brahman, shall we bring forward ? '
' O Brahman, shall we proceed V ' O Brahman, shall we set forth ? * ( O Brah-
man, shall we praise ? ' he should instigate (them) with the word om only ;
that one syllable is a counterpart for the threefold lore ; thus by him with
the threefold lore is instigation given. In the Brahman the sacrifice finds sup-
port Whatever blunder or flaw there is in the sacrifice, that they report to
the Brahman ; that he remedies with the threefold lore. If there be any
flaw in the Re, having taken the butter in four portions, he should offer in
the Garhapatya the expiatory libation, with bhuh svdha ; thus he places
the Re in the Re ; with the Re in the Re he makes expiation. If there be
any flaw in the Yajus, having taken the butter in four portions, he should offer
in the Anvaharyapacana 2 the expiatory libation with bhuvah svdhd in the
case of the Haviryajna ; in the Agnidh's fire at the Soma sacrifice ; thus he
places the Yajus in the Yajus; with the Yajus in the Yajus hemakes expiation.
If there be a flaw in the Saman, having taken the butter in four portions, he
should offer in the Ahavaniya the expiatory libation with svah waha ; thus
he places the Saman in the Saman ; with the Saman in the Saman he makes
expiation. If there be a flaw which cannot be identified, having taken the
butter in four portions, he should offer in the Ahavaniya only the expiatory
libation with bhur bhuvah svar. He completes the imperfect part of the
sacrifice who makes expiation with these exclamations. He should not
say, when appealed to,3 ' I know not this/ when he knows these exclama-
Or Hotrakas. The reference is clearly to
the multiplicating of the priestly func-
tions falling on the Hotr and those who
assist him ; cf. Caland and Henry, VAgni-
stoma, p. 8. The Anand. ed. has atra no,
which is nonsense.
These are a selection of addresses to the
Brahman ; the two last are given in
99S. iv. 7. 16 in the singular ; vi. 8. 6
respectively. The first is paralleled in
A£8. i. 19. 12 by brahmann apah praneaydmi,
the second is dubious in reading, pra
varisydmah being found in b as well as
tvarifydmah w, taritydmah 0L, but caris-
ydmah is found in other non-Rgvedic
texts (£B. xiv. 1. 8. 2 ; TA. iv. 6. i, &c).
Of the other details in 18 and 14 here
mention is made in 9?S. iii. 21 and iv.
6 and 7. The Anand. ed. has pra oa
taritydmah,
I. e. the southern fire used for cooking the
Anvah&rya mess.
upasrtah must have this sense ; upafnttah of
Ob and Max Muller's MS. is not possible.
3811
The Expiation of Errors in the Sacrifice [ — vi. 14
Uodb. All indeed does he know who knows these exclamations. Just as
there may be a string or leather fastening of wood,4 so these exclamations
are the fasteners of the threefold lore.
vi. 13. In l that he casts away a blade of grass from the seat of the Brah-
man, verily thus he purifies it. Then he takes his place (saying) ' Here
I sit down on the seat of Arvavasu ; Arvavasu is the Brahman of the gods ;
verily thus he makes him sit down first (saying) 'May he continue un-
injured the sacrifice.' Then, having taken his place, he mutters ' Brhaspati
the Brahman ' ; Brhaspati is the Brahman of the gods ; verily thus from
him he seeks approval. When the Pranita waters are being brought for-
ward, he keeps silence until the uttering aloud of (the word) haviskrt.
That is the door of the sacrifice ; thus he makes it not vacant. (He keeps
silence) after the Svistakrt sacrifice has been offered until the instigation of
the af ter-offerings. That is the second door of the sacrifice ; thus he makes
it not vacant. When the gods performed the sacrifice they kept the Brah-
man's portion for Savitr ; it cleft his two hands ; to him they gave instead
two golden ones ; therefore is he celebrated as ' Golden handed '. They kept
it for Bhaga ; it destroyed his eyes ; therefore they say ' Bhaga is blind '.
They kept it for Pusan2; it knocked out his teeth; therefore they say
' Pusan is toothless and an eater of gruel.' The gods said,
vi. 14. ( Indra is the most forcible, most mighty, of the gods ; for him keep
it.' They kept it for him ; he appeased it with the holy power ; there-
fore he says ' Indra the Brahman.' 1 He gazes on it (saying), ' With the eye
of Mitra I gaze on thee ' ; verily thus with the eye of Mitra he appeases
it ; he accepts it (saying) * On the instigation of the god Savitr, with the
arms of the A<jvins, with the hands of Pusan I take thee ' ; verily with
these deities he appeases it. Then separating the blades of grass he places
(the vessel containing the Brahman's portion) with handle pointing east on
the bare earth (saying) ' On the navel of earth I set thee, in the lap of
Aditi'; the earth is the appeaser of foods; verily thus he appeases it.
Taking thence he eats (saying) ' With the mouth of Agni I eat thee ' ; Agni
is the appeaser of foods ; verily thus he appeases it. Then he sips water
(saying) * Thou art healing ' ; the waters are healing and medicine ; verily
* d&rutnab must of course be read as in £A.
ii. 1, and in the Anand. ed. For flesman
here BR vii. 407 suggests ' deim '.
i See 99S. iv. 6 and 7 (and i. 6. 9 which is
incorporated in iv. 6 by reference). The
Mantra ariMtam yajfiam tanuUtt is not, how-
ever, given in the Sutras, but recurs in
GB. ii. 1. 1. For the breaking of silence
with havUkrt see £$8. iv. 7. 2 ; VS. i. 15
(hdviskrd ihi) ; the use of the term in this
sense is common in Ap£S. i. 16. 7 ; 19. 9.
&c.
* Cf. 9B. i. 7. 4. 5-8 ; TS. ii. 6. 8. 8 ; GB. ii.
1. 2, which uses KB. ; Levi, La doctrine du
sacrifice, pp. 125, 126.
vi. 14. l Indro brahmd is clearly meant on the
model of BrhaspaHr brahmS above, but the
variant is not in ritual use.
vL 14 — ] The Brahman Priest [382
thus at the end in the sacrifice are healing and medicine produced. He
touches his vital airs ; whatever of the breaths has been ill used or injured,
verily thus he makes it to fill up, he heals it. At the end he touches his
navel (saying), ' In the belly of Indra I place thee \ for Indra thus appeased
it. In that he instigates with a muttered prayer for Savitr,2 and Savitr is
the instigator, verily (it serves) to instigate the rite.
The Characteristics of the Hcmryajnas.
vi. 15. Prajapati is the creator of the sacrifice 1 ; by the establishment of
the fire he created seed, gods, men, and Asuras 2 by the Agnihotra, by the new
and full moon offerings Indra he created. For them he has created food
and drink in the Haviryajnas and the Soma sacrifice. Moreover, whatever
desire they had, that they obtained by these proceedings (ayana), and
proper food by the Agrayana. They say, ' Why are they proceedings ? '
They are goings to every desire and to the world of heaven ; by the four-
monthly sacrifices they obtained the worlds of heaven, all desires, all attain-
ments, all immortality. The four-monthly sacrifices are Prajapati here,
the twentyfour-f old year ; the Vai9vadeva is, as it were, his mouth ; the
new and full moon sacrifices his joints ; the days and nights his bones and
marrow ; the V arunapraghasas his two arms ; the three Istis his expiration,
inspiration, and cross-breathing; the great oblation his body; the other
Istis the deities within him, and the Qunasiriya s sacrifice his support. The
four-monthly rites are Prajapati here, the twentyfour-fold year ; Prajapati
is all ; the four-monthly sacrifices are all ; thus by all all he obtains who
knows this.
* The Mantra is given in 9$S. iv. 7. 17. real attempt can be made to distinguish
1 The mixture of perfects and imperfecta is the force.
so complete that it is uncertain if any * iti here and below is enumeratory only.
8 funaslrya in KB. y. &
383] The Soma Sacrifice [ — vii. 2
ADYAYA VII
The Soma Sacrifice.
The Consecration.
vii. 1. The 1 consecration is speech, for by speech is he consecrated The
consecrated is breath ; by the consecration as speech, by the consecrated as
breath, the gods, having encompassed all desires on- both sides, conferred
them upon themselves. So verily also the sacrificer, by the consecration as
speech, by the consecrated as breath, having encompassed all desires on
both sides, confers them upon himself. He offers a cake on eleven pot-
sherds to Agni and Visnu ; Agni is of the lower end of the gods, Visnu of
the upper end ; verily through the two who are of the lower end and the
upper end of the gods having encompassed the gods, he obtains identity of
world with them. Therefore he who first has consecrated himself will
attain his desire, for by him first are the gods encompassed. He consecrates
himself with incorporeal breath consecrations; the fore-offerings are
expirations, the after-offerings inspirations. In that they proceed with the
fore-offerings and the after-offerings, thus expirations and inspirations are
consecrated ; in that (they proceed) with an oblation, thus the body (is con-
secrated). He with the body being consecrated obtains all desires ; with
expirations and inspirations being consecrated, identity of world and union
with all the deities.
vii 2. He recites fifteen kindling verses ; the kindling verses are a thun-
derbolt and the thunderbolt is fifteenfold. The butter portions refer to the
slaying of Vrtra; the butter portions referring to the slaying of Vrtra are
a thunderbolt. The invitatory and offering verses of the oblation are
Tristubh verses; the Tristubh is a thunderbolt; by this thrice-formed
thunderbolt the gods pushed away the Asuras from these worlds. Verily
thus also the sacrificer with this thrice-formed thunderbolt pushes away the
rivals who hate him from these worlds. The butter portions refer to the
slaying of Vrtra ; they have been described. Next as to the invitatory and
offering verses 2 of the oblation, the former contains (the word) ' to ', ' Let
your tongue move up to the ghee ' ; that is the symbol of the invitatory
1 For the consecration see AB. i. 1-6. The sacrifice with a cake for Agni and Visnu
mystic version is an advance on the as its component offering,
primitive conception of that rite. * See $$&. **• 4. 8 for the verses. For caranyat
vii. 2. 1 The DlksanTyesti is described in TS. i. 8. 22. 1 has carany* ; AV. vii. 29. 1
QQ8. v. 8 : it is based on the full moon carany&L
vii. 2 — ] The Soma Sacrifice [384
verse. The latter contains the word 'out', 'Let your tongue move out to-
wards the ghee * ; that is the symbol of the offering verse. The invitatory
and offering verses are Tristubh verses ; the Trisfcubh is might and strength ;
verily thus he confers upon the sacrifioer might and strength. ' The con-
clusion of the approving formula ' he says at the sacrificial food offering and
at the Suktavaka ; when the cake for Agni and V isnu is offered then he
says ' Consecrated ' ; therefore he should say only ' The conclusion of the
approving formula.' 8 Just as in the case of the consecrated, he does not
utter the name of the sacrificer in the Suktavaka; the consecrated is
a divine embryo ; they give no name to an embryo unborn ; therefore he
does not utter his name.
vii. 3. He l does not make the wife (of the sacrificer) speak on the grass
bundle ; he does not strew it (thinking) ' In that it is a Soma sacrifice,
this sacrifice is not here complete as it were ; let me not conclude the Soma
sacrifice before its time.' They say * Why do others not utter the name of
the consecrated ? ' He who is consecrating himself consecrates himself as
Agni ; in that others do not utter his name, (it is because they think), * Let
us not sit down in Agni.' Again, in that he does not utter the name of
another, (it is because he thinks) ' Let me not, having become Agni, burn
him.' If he hate a man, he should mumble his name when consecrated ;
verily thus, having become Agni, he burns him. If he desire a man, he
should utter2 his name with a clear voice ; that is the expiation here ; the
clear is the eye ; for with the eye he Bees clearly. But this exclamation is
the speech of the consecrated, and it is verily truth. ' He who speaks truth,
he is consecrated/ so used he to say. They say ' Why do they not eat the
food of the consecrated 1 ' In that he consecrates himself, he becomes an
oblation ; it would be as one might eat of the undivided oblation. He may
eat at pleasure when there is continuous pressing ; that would be as one
might eat of the oblation when fresh.3 They say ' Why does the conse-
crated not offer the Agnihotra ? ' The Asuras offered (it) in themselves
without fire which was blown out ; they were defeated, when they sacri-
ficed in what had no fire ; then the gods appropriated this breath, Agni. In
that in the evening and in the morning the fast drink is bestowed, the
Agnihotra is offered continuously and without a break in this breath, Agni.
8 The usual formulae are (upahuto) 'yarn yaja- on that day, which is represented by the
mdno ysya yajSUuyOgura udrcam afiya, but fast food (milk) of the consecrated,
this rule omits the reference to the * The Anand. ed. inserts no,
sacrificer for the reason given, 8 So the edd. reading ay&tay&masya ; much
1 This chapter contains a discussion of some more probable than the sense ' used ' if
minor points in the Dlksa and an expla- the a is not kept,
nation of the omission of the Agnihotra
385] The Consecration [ — vii. 4
This is the continuity of the Agnihotra in the consecrations.4 They pro-
ceed (with the ceremony) on the Upasads. What is chere to discuss as to
the day of pressing ?
vii. 4. Next the consecration of Ke$in. Ke<jin D&rbhya, not being con-
secrated,1 sat down. To him flew up a golden bird and said c Thou hast not
been consecrated ; I know the consecration ; let me tell it to thee ; I have 2
sacrificed once ; I am afraid of it perishing ; thou dost know the imperish-
ableness of that which once has been offered ; it do thou (tell) to me.1 He
said ' Yes ' ; they two discussed together. It was he, or Ula Varsnivrddha
or Itant Kavya or Qikhandin Yajnasena or whoever it was, it was he. He
said ' The bodies are consecrated by that sacrifice ; but the man is consecrated
indeed whose gods within are consecrated \ so he used to say. Where the
Adhvaryu offers the uplifting offerings, then the sacrificer should offer five
libations, the first with 'May mind for me with mind be consecrated;
hail ! ' ; the second with * May speech for me with speech be consecrated ;
hail ! ' ; the third with ' May breath for me with breath be consecrated ;
hail ! ' The breath (he mentions) in the middle, for breath is in the middle.
The fourth (he offers) with 'May the eye for me with the eye be con-
secrated ; hail ! ' ; the fifth with ' May the ear for me with the ear be con-
secrated ; hail ! ' But Kausitaki used to say ' These offerings should not
be made; if they were made the libations would be superabundant; he
should merely take hold of the Adhvaryu as he offers and pronounce
as accompaniment the commencement (of the verses), first ' May mind for
me with mind be consecrated ' ; second, ' May speech for me with speech be
consecrated ' ; third, * May breath for me with breath be consecrated ' ;
fourth, ' May the eye for me with the eye be consecrated ' ; fifth, ' May the
ear for me with the ear be consecrated/ Verily also he consecrates the
deities in man, and the libations which are superfluous are not offered.
Now the imperishableness of what has once been offered is faith ; he who
sacrifices with faith, his sacrifice perishes not. Imperishableness is the
waters, both those which are in these worlds, and those which are about the
self. He who knowing 'In me there is imperishableness/ sacrifices, his
4 There are any number of Diksfts if desired ; D&lbhya is read in the Anand. ed. and
see 9£S. y* *• ?• The next clause seems the comm., which has agatya. For Kecin
to denote that on the Upasad days the cf. Vedic Index, i. 186, 187.
practice of using vrata food is alsoequiva- * ayaje is very odd, and yaje perhaps should
lent to Agnihotra, and on the sutyd day be read. The Anand. ed. has ayajet.
the question does not arise. L£vi omits the words in his translation,
1 diktitah in Lindner's and the Anand. texts La doctrine du scurifice, p. 108 ; aho may be
and in the comm. (Weber, Ind. Stud. ii. interrog., as L6vi, but this seems im-
808) contradicts the statement of the probable. His observation (p. 109, n. 1)
golden bird, and presumably the obvious as to a difference of Weber's and Lindner's
correction 'dikptah should be adopted. texts is erroneous.
49 [h.o» *a]
vii. 4 — ] ! The Soma Sacrifice [386
sacrifice perishes not. This imperishableness of what has once been offered
Ke?in Darbhya proclaimed to the golden bird. In the afternoon he con-
secrates himself ; in the afternoon he commingles all creatures ; farther the
beams go over him 3 ; therefore making red as it were he goes to his setting.
He who consecrates himself consecrates himself as him who yonder gives
heat ; therefore on the afternoon he consecrates himself, to obtain all desires.
The Introductory Sacrifice.
.
vii. 5. The * gods obtained expiration by the introductory sacrifice *,
breathing out by the concluding sacrifice ; verily thus also the sacrificer by
the introductory sacrifice obtains expiration and by the concluding sacrifice
breathing out ; the introductory and concluding sacrifices are expiration
and breathing out; therefore those who are priests for the introductory
sacrifice should also act for the concluding sacrifice, for expiration and
breathing out are alike.
vii. 6. The gods having reached the world of heaven by means of the
introductory sacrifice could not discern the quarters. To them said Agni,
'Do you offer to me one libation of butter; then shall I discern one
quarter.9 To him they offered ; he discerned the eastern quarter ; therefore
they lead Agni forward to the east ; the sacrifice is extended eastwards,
sitting eastwards they offer in it (the fire), for this was the quarter discerned
by him. Then said Soma, * Do you offer to me one libation of butter ; then
shall I discern one quarter '. To him they offered ; he discerned the southern
quarter; therefore they carry round in the south1 the Spina when pur-
chased ; standing in the south he praises ; standing in the south he con-
cludes ; sitting in the south they press it, for this was the quarter discerned
by him. Then said Savitr, ' Do ye offer to me one libation of butter ; then
shall I discern one quarter '. To him they offered ; he discerned the western
quarter ; Savitr is he yonder who gives heat ; therefore him men see day
by day going westwards, not eastwards, for this was the quarter discerned
by him. Then said Pathya Svasti, ' Do ye offer to me one libation of
* rafanOh is clearly correct (rqjatd M ; rajand and Savitr, a pap for Aditi ; there are no
BK and Anand. ed.), but the metaphor butter portions.
is not certain ; the idea may be that the * A mere play on pr&yanlya and udayaniya with
rays make a red glow as the sun sinks to prana and udana, for which see Vedic Index,
his setting. i. 86 ; ii. 47.
1 For the introductory offering (KB. vii. vii. 6. l dakfind is, as usual in the Brfthmana
5-9), made on the first Upasad day, style, adverbial ; so in the parallel TS.
see AB. i. 7-11. The ritual is very briefly vi. 1. 5. 1, 2 ; of. MS. iii. 7. 1 ; <?B. iii. 2. 3.
given in $$S. v. 6 ; it consists of butter 14-19 ; AB. i. 17.
offerings to Pathya Svasti, Agni, Soma,
387]
The Introductory Sacrifice
[ — viL 8
butter ; then shall I discern one quarter.' To her they offered ; she dis-
cerned the northern quarter ; Pathya Svasti is speech ; therefore in the
northern quarter is speech uttered with more discernment, and northwards
go men to learn speech ; he who comes thence, to him men hearken, so he
used to say,2 for this was the quarter discerned by speech. Then said Aditi,
' Do ye offer to me one libation of food ; then shall I discern one quarter.'
To her they offered ; she discerned the zenith ; Aditi is this (earth) ; there-
fore on this (earth) plants grow upright, trees upright, men upright, Agni
is kindled upright, whatever there is on this (earth) that stretches upright,
for this was the quarter discerned by her.
vii. 7. Thus * did the gods discern by means of the introductory sacrifice
the world of heaven ; verily thus also does the sacrificer by the introductory
rite discern the world of heaven. The introductory and concluding sacri-
fice should be alike. The sacrifice is a chariot of the gods ; the introduc-
tory and concluding sacrifices are the two sides * of it ; he who makes them
alike, just as one can perform a journey as desired by driving on in
a chariot with two sides, so safely he attains the world of heaven. He who
makes them unlike, just as one cannot perform a journey as desired by
driving on in a chariot with one side only, so he does not safely attain the
world of heaven. Therefore the introductory and the concluding sacrifices
should be alike, the introductory ending with the Qamyuvaka, and the con-
cluding sacrifice ending with the Qamyuvaka.
vii. 8. He sacrifices first at the introductory sacrifice to Pathya Svasti,
then to Agni, then to Soma, then to Savitr, then to Aditi; he advances with
the introductory sacrifice to the world of heaven. In that he sacrifices to
Pathya Svasti in front, verily thus he produces a benediction, for the attain-
ment of the world of heaven. To Agni first he sacrifices in the concluding
sacrifice, then to Soma, then to Savitr, then to Pathya Svasti, then to Aditi ;
he goes with the concluding sacrifice to this world. In that behind he
offers sacrifices to Pathya Svasti, verily thus he produces a benediction, for
the attainment of this world. To those five deities he sacrifices ; with these
f The extent of the quotation is not certain.
For the north as a specially important
place see Keith, TS. pp. 408, 442, n. 1.
Weber (Ind. Stud. i. 168) and Muir (OST.
ii.* 828, 829) cite this passage in con-
nexion with the northern origin of the
Aryans, and it is clearly evidence of
speech cultivation in the north (Vedic
Index, ii. 279), perhaps, as Vinayaka
holds, Kashmir (cf. Franke's theory of the
cultivation of Sanskrit there ; P&li und
Sanskrit, pp. 87-9). 6ha cannot be taken as
referring to tasya as taken by Muir ; the
lack of iti is in the context fatal.
1 This chapter reinforces the doctrine of KB.
vii. 5 of the identity of the two sacrifices.
• Or ' sidehorses ' (cf. Keith, JRAS. 1914,
pp. 1084, 1085). But the use of such
phrases as ubhayatafeakra (AB. v. 88. 4)
renders this uncertain and indeed im-
probable. Cf. above, ii. 9.
vii. 8 — ]
The Soma Sacrifice
[388
deities he obtains all that is fivefold regarding the deities and regarding
the self. Of these the invitatory and offering verses l contain (the words),
' safe ', ' path ', * bring across ', ' forward ', and ' lead '. The Maruts, the sub-
jects of the gods, enjoying the atmosphere, have the power to confound the
sacrifice of the sacrificer as he goes to the world of heaven. In that they
contain (the words) ' safe', ' path', * bring across', ' forward', and ' lead', verily
the Maruts, the subjects of the gods, harm him not ; safely he attains the
world of heaven. Them he inverts ; the invitatory verses in the introduc-
tory sacrifice he makes the offering verses in the concluding sacrifice, the
offering verses (he makes) the invitatory verses.
vii. 9. He falls away as it were from this world who advances with the
introductory sacrifice ; in that he inverts (the verses), thus he finds support
in this world on a support which cannot be moved. Moreover the metres
are the breaths ; verily thus in the self he intertwines the breaths, to prevent
severance ; therefore these breaths though blowing in diverse directions
do not blow out.1 ' Thee, O thou of most varied fame,' ' What is best, that
to Agni,' are the Anustubh invitatory and offering verses 2 (of the Svistakrt
offering). The introductory sacrifice is the continuance of the sacrifice, the
concluding sacrifice is speech ; the Anustubh is speech ; with speech the
sacrifice is continued. These two he does not invert, (thinking) 'The
invitatory and offering verses are supports; let me not intertwine two
supports.' (The sacrifice) ends with the Qamyuvaka ; that is the symbol of
approach. It is as if having advanced one should dwell in the vicinity of the
world of heaven. Again, as to (the sacrifice) ending with the Qamyuvaka,
all the deities unite in the introductory sacrifice ; he who would here cause
joint offering to be made to the wives with (the gods), it would be as if he
were to bring the wives of the gods to the place of their assembling ; then
it would be as if a man there were to say of him, ' This (fellow) has brought
the wives of the gods to the place of their assembly ; his wife will be
following bim to the assembly \8 Therefore it ends with the Qamyuvaka, to
prevent the coming together of the deities.
1 RV. x. 63. 15 and 16 both contain svasti or
svastih ; i. 189. 1 and 2 (for Agni) have
naya and pdraya ; i. 91. 1 (Soma) has pra ;
x. 63. 15 has pathydsu.
vii. 9. * The reading of M v&nto na nirvdnti
clearly is right against the text of the
other MSS. vaflco nunirvd%ci, kept in the
Anand. ed.
1 RV. i. 45. 6 ; v. 25. 7.
9 For the idea see Vedic Index, ii. 427. The
Anand. ed. has dbhyava ityasi The ace.
denotes the person spoken of ; Hopkins1
view (JAOS. xxviii. 404 seq.) that even
when the 3rd person is used, as here,
the sense * say to ' can be intended is
clearly impossible ; in BAU. i. 4. 8, cited
by him, sa yo 'nyam dtmanah priyath bruv&-
nam brUydt priyath rotsyctflti must mean ' say
of him " he will lose " ', not • say to him '.
aarhgatdm if correct must be a gen. pi., a
very remarkable form in prose ; samgaHm
or samgatam, as a noun, is possible.
389] The Purchase of the Soma { — vii. 10
The Purchase of the Soma.
vii. 10. The x Asuras in this quarter obstructed the gods. Being in the
north-east quarter they anointed Soma in the kingship, they with Soma
as king pushed away the Asuras from these worlds. Verily thus also the
sacrificer with Soma the king pushes away his rivals who hate him from
these worlds. Him he buys with four things, a cow, gold, a garment,
a female goat ; up to four (degrees) are pairing, union, propagation ;
(they serve) for generation.2 The moon yonder is Soma the king, the
discerning; it enters into him when bought; in that he buys Soma the
king, (it is because he thinks) ' The moon yonder as Soma, the king,
the discerning, be it pressed out/ Nine verses he recites for him when
bought ; these vital airs are nine ; verily thus he confers vital airs on the
sacrificer, for completeness of life in this world and for immortality in
yonder world. ' From good to better do thou advance forward/ (this
verse3) containing the word 'forward' he recites for him being brought
forward, ' Let Brhaspati be thy harbinger ' ; Brhaspati is the holy power ;
(thus it serves) for the winning of the glory of holiness. He recites two
Tristubh4 verses to Varuna, ' This prayer of the seeker, O god/ ' Within the
woods he hath extended the atmosphere ' ; the Tristubh is the lordly power ;
Varuna is the Tristubh ; (thus it serves) for the winning of the glory of
lordliness. He recites four Gayatri verses 6 to Soma, ' O Soma, thy
wondrous ' ; the Gayatri is the holy power ; Soma is the lordly power ; (thus
it serves) for the winning of the glory of holiness and the glory of lordliness.
He pauses after uttering the half of the last verse ; the verse is immortality;
thus he enters immortality. Moreover the verse is the holy power ; verily
thus he makes a defence on both sides in the holy power and the half verses.
Wherever he stops at a half verse or a quarter verse, this is the explana-
tion. He recites the verse,6 ' Thine abodes which they worship with
oblation/ containing (the word) ' forward ', for him as he starts forward.
He concludes with (the verse 7), ' He hath come, the god, with the seasons,
let him prosper the house/ containing the words ' come ' and ' season ' ;
' Soma, the king, is the year/ used to say Kausitaki, ' He, coming, with the
seasons approaches/ He repeats (verses) which are appropriate ; what in
the sacrifice is appropriate, that is perfect; verily (it serves) for the
* For the buying of the Soma see AB. i. 1 2-14. 4 RV. viii. 42. 3 ; v. 85. 2.
For the ritual see £<?S. ▼. 6. • RV. i. 91. 9-12.
1 The same phrase occurs above in KB. iii. 9 ; * RV. i. 91. 19.
below, xxix. 8. 7 RV. iv. 58. 7.
* Quoted in full in $$S. v. 6. 2.
vii. 10 — ] The Soma Sacrifice [390
perfection of the sacrifice. Nine 8 he recites ; the explanation of them has
been given; thrice (he repeats) the first, thrice the last; they make up
thirteen ; the year has twelve months ; verily (it serves) to win the year.
In that he recites a thirteenth, (it is because) there is a thirteenth month,
supplementary and distinct as it were ; (thus it serves) for its obtainment.9
ADHYAYA VIII
The Soma Sacrifice {continued).
The Guest Reception.
viii. 1. By 1 means of the guest reception (to Agni) the gods obtained
both biped and quadruped animals ; verily thus also the sacrificer by means
of the guest reception obtains both biped and quadruped animals. When the
oblation for the guest reception is brought up, they kindle the fire ; the
guest reception is the head of the sacrifice ; Agni is the breath ; verily
thus he places breath in the head. He recites twelve (verses) for the
kindling of the fire ; 2 the year has twelve months ; verily (it serves) to obtain
the year. He recites first (a verse8) to Savitr, 'To thee, O god Savitr ',
to secure instigation by Savitr ; to one instigated by Savitr no possible
injury happens ; (verily it serves) to secure freedom from injury. He
recites to sky and earth (the verse 4), * May the two great ones, sky and
earth, for us ' ; sky and earth are supports ; verily (it serves) for support.
He recites for him as he is kindled the three verses 6 containing (the word)
1 kindle ', ' Thee, O Agni from the lotus ' ; for him when born (the verse 6)
containing (the word) ' born', • Let men say ' ; for him when borne in the
hand (the verse 7) containing (the word) ( hand', ( Whom with the hand like
a quoit' ; for him when being taken forward (the verse) containing (the
word8) 'forward', 'Forward the god to the feast for the gods'; for him
* i. e. 8 Rgveda verses and the one in note 8. * These are the verses which follow and which
• The KB. insists with peculiar emphasis on are made up to sixteen.
the 18th month ; hence vijMtah is prob- > Ry. i. 24. 8.
ably correct and not 'vyyi&tah. On inter- 4 RV. i. 22. 18.
calation, cf. Vedic Index, iL 162, 412, 418. B RV. vi. 16. 18-15.
1 For the guest offering to Soma see AB. i. * RV. i. 74. 8.
15-17. For the ritual see ££8. v. 7. The * RV. vi. 16. 40.
verses for the kindling by friction of the ' RV. vi. 16. 41 : it and the next vi. 16. 42 are
fire are given in iii. 18. 15-17. classed together in $£S.
391] The Guest Reception [ — viii. 2
when being summoned (the verse9) containing (the word) ' hither', ' Hither
born in the AU-knower ' ; for him when being lighted, ' Agni is lighted by
Agni * and • For thou, O Agni, by Agni \ two (verses 10) containing the
word * lighted '. ' They cleanse him with keen insight ', he says in conclu-
sion, with (a verse n) ending ' The strong steed in his own abodes ' ; the
abode is the end ; the concluding verse is the end ; in the end he places
the end. (He recites) the first thrice, the last thrice ; they make up sixteen ;
(all this universe) has sixteen parts; verily (it serves) to obtain all this
(universe).
viii. 2. With this (verse he concludes) here and in the four-monthly
sacrifices ; when an animal is offered, after reciting this first 1 he concludes
with a Tristubh, * By the sacrifice the gods sacrificed the sacrifice ' ;
cattle are connected with the Tristubh; verily (it serves) to obtain
cattle. (He recites) the first thrice, the last thrice ; they make up
seventeen; Prajapati is seventeenf old ; that rite is beneficial which is
commensurate with Prajapati. He recites seventeen kindling verses;
Prajapati is seventeenf old ; that rite is beneficial which is commensurate
with Prajapati. The two butter portions contain references to the slaying
of Vrtra ; verily (they serve) for the slaying of evil ; moreover he does not
depart from the model of the full moon sacrifice. Some 2 make them
contain the word 'guest9; but the rule is that they should contain
references to the slaying of Vrtra. Some say ' They should have Re
verses as the offering verses/ stating * These deities have Re verses as the
offering verses 8 in the Upasads.' But the rule is that they should have
offering verses with the word 'delighting'. To him that is Soma he
sacrifices as Visnu ; 4 in that being bought he enters this (universe) as it
were, that is his form as Visnu. In that, further, he offers sacrifice to
him that is Soma as Visnu, here what in this name is Visnu is to be eaten
in yonder name of Soma. Therefore they offer saying € Soma ' ; so do they
eat. The invitatory and offering verses of the oblation are Tristubh verses ;
the Tristubh is might and strength; verily thus he confers might and
strength upon the sacrificer. The invitatory and offering verses (of the
Svistakrt offering) are Tristubh verses,5 addressed to Agni, containing (the
words) 'guest' and 'chariot', 'The Hotr of the sacrifice, of brilliant
9 BV. vi. 16. 42. Mantra in prose containing the term
"• RV. i. 12. 6 ; viii. 48. 14. jutdna.
" BV. viii. 84. 8. * M reads Vimur iti, but it is doubtful if this
1 pardcim, i. e. when the last verse (BV. i. 164. can be accepted as it is an obvious correc-
60) is added it is the pardci. tion and Visnum iti occurs again below.
2 A reference to the AB. view. * BV. x< 1. 5 ; iv. 4. 10.
8 The Y&jya verse normally and here is a
viii. 2 — ] The Soma Sacrifice [392
chariot ', and * Who thee, of good horses, of good gold, O Agni.' That is
like what is fourfold and complete.6 The chariot comes to him who uses
these two. (The sacrifice) ends with the sacrificial food ; that is the
symbol of approach ; it is as if having advanced one should dwell in
the vicinity of the world of heaven.7 The oblations in these sacrifices, that
of consecration, the introductory, the guest offering and the Upasads, are
performed inaudibly ; these sacrifices are a pouring of seed ; inaudibly is
seed poured. They proceed, ceasing (the various) rites; the consecration
sacrifice ends with the joint sacrifice for the wives with (the gods) ; the
introductory sacrifice ends with the Qamyuvaka ; the guest reception with
the sacrificial food ; in the Upasads he sacrifices to the gods. Ceasing with
these rites Prajapati went to the world of heaven; verily thus also the
sacrificer ceasing with these rites proceeds to the world of heaven.
The Pravargya.
viii. 3. The1 Mahavlra is the head of the sacrifice ; he should not at the
first sacrifice place it on the fire ; the second sacrifice condescends to him
who does not place it on the fire in the first sacrifice. Nevertheless for him
who is a learned Brahman 2 he may place it in the fire. It is the self of
the sacrifice ; verily thus with the self he completes the sacrifice. The
Mahavlra is he yonder that gives heat ; verily thus he delights him. Him
should he praise with a hundred and one (verses) ; at a hundred leagues
hence he gives heat ; 3 with a hundred he attains the journey of a hundred
leagues; the hundred and first is the world of the sacrificer; of this
self the sacrificer becomes master. The man of whom men speak in the sun
is Indra, is Prajapati, is the holy power ; thus herein the sacrificer attains
identity of world and union with all the deities. Without taking in breath,
should he praise, for the continuity of the breaths, for these breaths are
continuous as it were. Both aloud and audibly should he praise; the
praise is the breaths, for it is expressed, for it has speech as its deity.
He utters in praise verses to Savitr first, to secure instigation by Savitr ;
to one instigated by Savitr no possible injury happens; (verily thus it
serves) to secure freedom from injury.
6 The complete character of four appears not 18-22. For the ritual see 9$S. v. 9 and
to be meant in the repeated phrase 10.
acaturam, iii. 9 ; vii. 10 ; but the sense * This is cited in Ap£S. xi. 2. 10 with the
here is clear. The number 4 as the krta omission of syat from the Bahvrcabr&h-
number in dicing may be cited (see Vedic mana. Cf. KB. xii. 7.
Index, i. 4). * For this estimate cf. Weber, Ind. Stud.
7 So above KB. vii. 9. ix. 849 seq.
1 For the Pravargya (KB. viii. 8-7) see AB. i.
393] The Pravargya [ — viii. 5
viii. 4. ' The holy power born first in the east * ' (he says) ; the holy power
born first in the east is yonder where yonder (sun) gives heat ; verily thus
here he places the sacrificer. He utters in praise two appropriate verses *
containing the words ' anoint ' and ' sit V Whom extending as it were the
sages anoint ' and ' Sit down ; great art thou/ He utters in praise three
appropriate (verses 8), containing the word ' burn ', ( Be thou well disposed
to us, O Agni, at our approach/ ' Burn thou well, O Agni, the foes that are
near/ and 'The foe who secretly may attack us, O Agni'; what in the
sacrifice is appropriate, that is perfect ; verily (it serves) for the perfection
of the sacrifice. He utters in praise (verses 4) referring to the slaying of
Baksases, 'Make thou thy brilliance, like a broad net/ for the smiting away
of the Baksases ; Agni is the smiter away of the Baksases ; they are five ;
by the symbol of the quarters from the quarters he smites them off. More-
over, the number of spans the Adhvaryu measures, those he accompanies
with these (verses). He utters in praise two appropriate (verses s) addressed
to Indra, ' Around thee, O singer, the songs/ and ( In the two hast thou
placed the word of praise ' ; verily with these two he accompanies the call of
Hail ! to Indra. Moreover, the number of splinters the Adhvaryu gathers
round, those he accompanies with the first, the last which he deposits with the
last. He utters in praise two appropriate (verses 6) to Ptisan and to Budra,
8 Pure is one of them, worthy of sacrifice one/ and c Worthily dost thou bear
the missiles and the bow ' ; verily with these two he accompanies the call
of Hail ! to Pusan and to Budra. Moreover the two golden chips which
the Adhvaryu makes of gold and silver, those two with these two he
accompanies. ' The bird anointed by the craft of the Asura ' (he says 7) ;
the bird is breath ; breath is Vayu ; verily thus with these (verses) he
accompanies the call of Hail ! to Vayu. ' I beheld thee perceiving with thy
mind/ this8 he should utter in praise in the house of him who desires
offspring. Moreover both (should he utter) when there is something
unaccomplished.
viii. 5. ' They of the sounding drop have sounded at the rim ' is a whole
(hymn) and 'The strainer for thee is outspread, O Brahmanaspati ' are
two verses.1 'What time the Dhisanas spread out the strainer' is one
1 See 99S. y. 9. 5. The verse occurs in AV. 8 RV. iii. 18. 1 and 2 ; vi. 6. 4, used when the
iv. 1. 1, where see Whitney's notes, and coals are put on, QQ8. v. 9. 10.
see AB. i. 19. The verses in v. 9. 6 and 7 ' RV. iv. 4. 1-5.
are no doubt also meant as used in view B RV. i. 10. 12 ; 88. 8.
of the use of sdmMh in viii. 8. ^ • RV. vi. 58. 1 ; ii. 88. 10.
* RV. v. 48. 7 used bile 'jyamane, ££8. v. 9. 8, * 7 RV. x. 177, three verses in all.
and RV. i. 86. 9, used aOdyamdne, 9<?S. s RV. x. 188, also three verses, ubhe refers
v. 9. 9. to both hymns. 9&iikh. ignores this.
viii. 5. 1 RV. ix. 78 and 88. 1 and 2.
50 [h.c*. si]
viii. 5 — ] The Soma Sacrifice [394
verse ; 2 they make up twelve (verses) for (Soma) the purifying ; verily with
these he accompanies the call of Hail ! for Soma. * May Vena impel those
born of Pr^ni ' (he says) ; Vena is Indra ; verily with these verses 3 he accom-
panies the call of Hail ! for Indra, Of this (hymn) one verse, ' The eagle
flying in the vault/ he omits ; this is the radiance of the self ; this (verse)
he inserts in the later (verses), thereby it is not removed. For one who is
spoken ill of on both sides of the Vena (hymn) he should utter in praise (the
verses) for (Soma) the purifying; Vena is the self; (the verses) for (Soma)
the purifying are a purifier ; verily thus he purifies him. He utters in
praise verses for Brahmanaspati4 which are appropriate, 'Thee, lord of
hosts, we invoke'; that is the head; Brahmanaspati is the holy power;
verily by the holy power he perfects the head. When he approaches (the
verse 5) ' May we speak aloud in the assembly with good sons/ he should
think of a son for one desiring a son ; she obtains a son. ' What offering
will win your favour, O Acvins?' these are nine aimless verses.8 The
aimless verses are as it were of the Gayatri metre; breath is connected
with the Gayatri; the aimless verses are breath. (He utters) three
Anus$ubh verses,7 ' Hither with all aids ' ; that is speech. ( Let Visnu form
the womb/ that (hymn 8) should he utter in praise in the house of him who
desires offspring. Moreover both (should he utter) when there is something
unaccomplished.
viii. Q. ' Make sacrifice to the two who move in the morning first/ (he
utters) in the forenoon this hymn;1 ' Agni shineth, the forefront of the dawns'
in the afternoon.8 They are Tristubh (hymns), of five verses ; that is the eye.
' I praise sky and earth for first inspiration ' is in Jagati,3 of twenty-five
verses; that is the ear. That is the head ; that head is complete in which
there is breath, speech, the eye and the ear. Thus them in it he places.
When it is said, ' Glowing is the pot/ he utters in praise this appropriate
(verse4), containing (the word) 'glow', 'The tawny one, the chief, hath
made the dawns to glow/ He concludes with (a verse 8) containing (the
word) ' around ', ' With days and with nights guard us around/ He utters
in praise appropriate (verses) ; what in the sacrifice is appropriate, that is
perfect; verily (it serves) for the perfection of the sacrifice. They make up
* Given in full in QQ8. v. 9. 16. » RV. vii. 24, 4-6.
» RV. x. 128, omitting verse 6. » RV. x. 184, the whole hymn. Not noticed
« RV. ii. 28, the whole hymn. in g^S.
6 RV. ii. 28. 19 d. » RV. v. 77.
• RV. i. 120. 1-9. akudhryafic (alio in KB. 9 RV. v. 76.
xviii. 4) is of quite uncertain sense, but s RV. i. 112.
cf. mdkudryak in RV. x. 22. 12, and akutrd « RV. ix. 88. 8.
in RV. i. 120. 7 ; Oldenberg, Rgt>eda-N<tim, » RV. i. 112. 26.
i.117.
395] T?ie Pravargya [ — viii. 7
a hundred and one verses ; the explanation of these has been given. In
that he touches the waters, and the waters are healing and medicine, verily
thus at the end in the sacrifice are healing and medicine produced. In that
he pays reverence with the 'opening' verses,6 and the openings are the
breaths, verily thus he places the breaths in himself. In that he touches
the waters, and the waters are healing and medicine, verily thus at the end
in the sacrifice are healing and medicine produced. The latter set are
thirty-three ; 7 all the deities are thirty-three ; they should support that ;
from them is all that taken out,
viii. 7. He utters in praise appropriate (verses) for the milking ; l what
in the sacrifice is appropriate, that is perfect ; verily (it serves) for the per-
fection of the sacrifice. He utters in praise the two appropriate (verses 9),
containing (the word) 'pour', 'In the pressed pour the admixture' and
' Now hath the Rsi for the A$vins.' He utters in praise the appropriate
(verse 3), ' Up the god Savitr with the golden,' containing the word c lift up '
as (the pot) is being lifted up. He utters in praise an appropriate (verse 4)
addressed to Brahmanaspati, containing (the word) ( forward ' as they move
forward, 'Let Brahmanaspati move forward.' As they go he utters in
praise (the verse 5) appropriate in containing (the word) ' flying ', ' The eagle
flying in the vault.' With two (verses 6) should he utter the offering prayer ;
strength is a pair ; (verily it serves) to win strength ; with a Tristubh in
the verses on the forenoon, for it, being connected with the Tristubh, keeps
supporting the three worlds ; with a Jagati in the verses in the afternoon,
for it is connected with the Jagati, for as it goes to rest all the world (jagat)
goes to rest with it. ' Inverting the two verses from the Samhita should
he utter the call of vasaf/ some say, but the rule is to follow the traditional
text. He utters in praise subsequent (verses) which are appropriate ; what
in the sacrifice is appropriate, that is perfect ; verily (they serve) for the
perfection of the sacrifice. ' O thou rich in oblation, oblation, the mighty
seat of the gods ' (he says 7) before the accomplishment of the libation ; verily
thus he makes it with renewed oblation and unexhausted. He concludes
with (a verse 8) containing a benediction, ' From eating the good pasture
mayest thou be of good fortune ' ; verily thus he pronounces a benediction
for cattle ; so are cattle not liable to stray from the sacrificer. In that he
• Of the Adhvaryu, 99S. v. 9. 81. e The two verses used together (aamasta) at
7 i. e. the verses for the milking referred to the morning Pravargya are BV. i. 46. 15
in KB. viii. 7. (Gayatrl) and a special verse in $(S. v. 11 .
1 For these 88 verses see ((S. v. 11. 1 seq. 18 (Tristubh), in the afternoon, BV. viii.
« BV. viii. 72.18; 9. 7. 5. 14, and a verse in QQ&. v. 11. 21
s BV. vi. 71. 1. (Jagati).
« BV. i. 40. 8. * BV. ix. 88. 6.
» KV. x. 128. 6. • BV. i. 164. 40.
viii.7 — ] The Soma Sacrifice [396
touches the waters, and the waters are healing and medicine, verily thus at
the end in the sacrifice are healing and medicine produced. Now they say
1 After the pressing 9 should it be put on the fire ' ; when the Bahispavamana
(Stotra) has been sung, they invoke the two A9vins, the gods; at that
moment should they put it on the Agnidh's fire ; just as there in the Upasads,
so here on the pressing day the procedure is without taking breath. Then
after due performance (the pot) is put on, and the animal sacrifice is
undertaken ; the Mahavira terminates 10 at midday ; in that with it they
proceed at midday, and the Mahavira is he yonder that gives heat, verily
thus they delight him ; verily thus his symbol is produced.
The Upasads.
viii. 8. The Asuras made citadels 1 in these worlds, iron in this, silver in
the world of the atmosphere golden yonder in the sky they made ; the gods
when these worlds were invested * saw the fif teenf old thunderbolt ; three
kindling verses repeated together make up nine, the invitatory and offering
verses six ; they make up fifteen. By means of this fifteenfold thunderbolt
the gods pushed away the Asuras from these worlds ; verily thus also the
sacrificer with this fifteenfold thunderbolt pushes away the rivals who hate
him from these worlds. In the forenoon he should repeat the three verses,3
* To the bounteous one, to him to be attended ' ; for these are the Upasads.
That rite is successful over which the first (three verses) are said, (for, they
say), 'This day is as it were to be attended on by yonder sun.' 'This
kindling-stick of mine, O Agni/ (he says 4) in the afternoon ; that is the
symbol of night, (for they say) 'In the evening they sit round this fire
kindled as it were/ Then on the second day (he says) in the forenoon
' This kindling-stick of mine, O Agni ' ; that is the symbol of day, (for they
say) 'This day is kindled as it were by yonder sun.' (He says) in the
afternoon ' To the bounteous one, to him to be attended ' ; that is the
symbol of night, (for they say) ' They sit round in the evening this fire
which is to be attended as it were.' Both these symbols are recognized ;
• This is a variant mode of the Pravargya title of the section, and is clearly so
where the two performances take place taken in M, which punctuates after it;
on the sutya day, one after the morning so below, KB. zziv. 1; xxvii. 4.
Stotra and one after the midday Stotra. * partfrtetu is clearly preferable to either
10 The Anand. ed. has madhyamdino (ne) sargaa. °gMe$u W, or °svrt*fu 0 w ft, or porifrutefu
1 For the Upasads see AB. i. 28-6. For the Anand. ed.
ritual see 9£S. v. 11. The Upasads here » RV. vii. 16. 1-3 : these (like the next) are
must be fortifications of the Asuras against the SamidhenI verses.
the worlds to hold them from the gods. « RV. ii. 6. 1-8.
Uposodah at the beginning is probably the
397]
The Upasads
V11L9
therefore day by day in alternation should he repeat (hoping) ' Let both
symbols, both desires be attained.' He should repeat without taking
breath, for the continuity of the breaths; for continuous as it were are
these breaths. Thrice each one should he repeat ; these worlds are three ;
verily thus he obtains these worlds. They repeated together make up
nine ; the seasons are six ; these worlds are three ; verily thus they make
up that. He should not say this Nigada0 in the kindling verses; the
Nigadas are omitted; it would be repetition if one were to say this
Nigada. 'He should not invite at all/ some say; 'But how without
inviting can he say the offering verse for a deity?' (For this reason). After
the Re he should invite with (the invitatory verses), ' Bring Agni, bring
Soma, bring Visnu.' For these three gods he says the offering verses;
these worlds are three ; verily thus he makes these worlds full of light.
viii. 9. The two verses1 for Agni are Gayatri verses ; this world is con-
nected with the Gayatri ; thus he obtains this world. Those for Soma are
Tristubh verses; the world of the atmosphere is connected with the Tristubh;
thus he obtains the world of the atmosphere. Those for Visnu are Jagati
verses ; yonder world is connected with the Jagati ; thus he obtains yonder
world. These he inverts ; those which in the forenoon were invitatory verses
he makes offering verses in the afternoon; those which were offering verses
he makes invitatory verses, to avoid exhaustion, (thinking) 'The Be
becomes exhausted through the vasat call ; let me perform the vasat call
with (verses) unexhausted on the same day \* In that he inverts also, (it is)
for the strength of the neck ; therefore the joints of the neck are as it were
intertwined. The gods have butter as their oblation, the sacrificer has
milk as his fast food ; that is in accord. He should treat them as broader
above ; on the first day (he should milk) three teats, then two, then one ; 3
verily thus he makes the worlds mutually broader. He should not take out ;
they advance to the world of heaven who undertake the Upasads; the
world of heaven is twelve journeys away ; he who takes out once, it is
with him as if one should follow after those with one object sent on a single
* The point of this, if rca m rcah, is that he is
not to use the usual formula (Nigada) Agne
mahSn cut ($£8. i. 4. 44) and the terms
& vaha dev&n ycyamdndya, hut merely after
the last Pranava of the preceding Be to
use the three invitatory formulae given ;
if rea « fee then the translation is leas
easy ; it seems most probable that kirn u
begins a new clause, answering the
previous, though it might-* 'but rather'.
caned read by Lindner and the Anand.
ed. is really impossible, caneti should be
read with WM.
1 For the verses see 9$S. v. 11. 7 : they are
RV. vi. 16. 84 and 89 for Agni ; i. 91. 2 and
21 for Soma : i. 156. 2 and 8 for Visnu.
They follow the invitatory formulae.
* The offering verses end with vausat, but not
the invitatory verses.
8 The discussion evidently touches on the
usual question of possible mitigations of
the unpleasantness of fasting.
viii. 9 — ] The Soma Sacrifice [398
night before. If he takes out twice, it is as if the time were two nights ;
through a third (taking) he loses the world of heaven, he cannot attain it.
' He may however follow/ used to say Paingya. ' But he should not take
out ; wherever he wishes, there first should he go in the world of heaven and
stop : such a completion is better/ used Eausitaki to say. In the case of
(need of) eating his compeers 4 may bring curds for him, but not in the
time of the fast food ; curds is Soma ; his food becomes unobstructed ; he
obtains it. If they purchase (the Soma) together, the others should proceed
for two days with the middle Upasad, for it is an insertion, being in
position the world of the atmosphere : so without conflict 6 he proceeds.
ADHYAYA IX
The Soma Sacrifice (continued).
The Bringing forward of the Fire.
ix. 1 . Agni 1 is the holy power ; in that on the fast day they bring forward
the fire, with the holy power do they strike away the evil of the sacrificer,
in front with the Ahavanlya, behind with the Garhapatya, on the north
with the Agnidhriya, on the south with the Marjaliya, in the middle with
those within the Sadas. Therefore on the fast day they lead forward the
fire to the east, they take out the fires of the priests ; verily (they serve) to
smite away the evil of the sacrificer. The gods being about to consecrate
themselves had recourse to speech, ' Thou hast much and varied experience ;
but we wish to be compact of truth, compact of restraint/ She desired a por-
tion in the consecration, but the gods would not give her a share therein. She
(desired a share) in the introductory sacrifice, and they would not (give)
her (a share) therein ; in the sale, and they would not (give) her (a share)
therein ; in the guest reception, and they would not (give) her (a share)
therein. She did not at all approach the Upasads being as it were vexed ;
therefore there should they proceed inaudibly so that they can just hear
one another. She came when the fire was being brought forward on the
fast day ; the gods gave her a share therein ; therefore there first should
he recite aloud, so that they may know that she has arrived and has been
given a share in the sacrifice.
4 krtavdjapeydk comm. ; otherwise samrdj is but the concurrence of the MSS. includ-
Soma, the king. ing M establishes this text. CI KB. viL 9.
• It may be ' it * proceeds : there is no cer- 1 For the Agnipranayana see AB. i. 27 and
tainty : asam&rxtm would be more simple, 28. For the ritual see f£S. v. 12. 5 ; iii.
14. S-14.
399] The Bringing forward of the Fire [ — ix. 3
ix. 2. He recites for him as he is taken forth the three verses * containing
1 forth ', ' Forth the god with the thought divine.' ' Thee in the footstep
of the sacrificial food ', he says 8 ; the sacrificial food is this (earth), for in it
he praises (Ute) all. He praises him when deposited with the half verse 3
containing (the word) 'deposit', 'O All-knower, we deposit thee.' He
praises him when he has sat down with (the verses 4) containing (the word)
' sit ',' O Agni, of fair face, with all the gods ' ; ' Sit, O Hotr, in thine own
place, discerning ', and ' The Hotr in the Hotr's seat, well knowing.' He
concludes with (a verse ff) containing the word ' herald ', * Thou art a herald ;
thou also our protector from afar.' He recites appropriate verses ; what
in the sacrifice is appropriate, that is perfect; verily (it serves) for the
perfection of the sacrifice. Eight he recites; the Gayatri has eight syllables ;
Agni is connected with the Gayatri, and has the G&yatri as his metre ;
verily thus with his own metre they bring Agni forward. (He recites) the
first thrice, the third thrice ; they make up twelve ; the year has twelve
months ; verily (they serve) to obtain the year. They repeated together
make up eighteen Gayatri verses ; verily by the metre it is connected with
Agni. Of whatever even metre there are six 6, they make up a Gayatri ;
of whatever there are seven, an Usnih, of whatever there are eight an
Anustubh, of whatever there are nine a Brhati, of whatever there are ten
a Pankti, of whatever there are eleven a Tristubh, of whatever there are
twelve (syllables) a Jagati
The Moving forward of the Soma Carts.
ix. 3. The l two oblation holders are speech and mind ; in speech and in
mind is all this (universe) placed. In that they move forward the two
oblation holders, verily (it serves) to obtain all desires. The oblation
holders are two, the cover as the third they deposit ; with them he obtains
all that which is threefold regarding the gods or the self. He recites for
them as they are moved forward (a verse *) containing (the word) ' forward ',
( Let the two come forward with weal for the sacrifice ', 'May sky and earth
for us this ', and ' Rich in ghee is their milk ' he says 3 ; the first (verse)
contains a benediction ; the second mentions two deities : the libation which
1 RV. x. 176. 2-4. * Four Pftdas are absurdly assumed, it would
* RV. iii. 29. 4, when the kindling wood is appear.
being plaoed on, 9£S. iii. 14. 11. ix. 8. * For the moving forward of the two
• RV. iii 29. 4 c carts which held the oblations see AB.
4 RV. vi. 16. 16 ; iii. 29. 8 ; ii. 9. 1. i. 29. For the ritual see $$S. v. 18.
s RV ii. 9. 2. ' RV. ii. 41. 19 (also cited in KB. xxvi 10).
9 RV. i. 22. 14.
ix. 3 — ] The Soma Sacrifice [400
the Adhvaryu offers in the track of the two oblation holders he accompanies
with the first (verse) ; in that they move forward the two oblation holders,
that he accompanies with the latter. He praises the two oblation holders
with the appropriate (verse4), 'What time ye came like twins striving/
' Let men in service to the gods ' (he says 6), for many drag the two. ' In the
two hast thou placed the word of praise' and 'All forms the sage doth
assume ', (he says ) 8 ; in that they put on the cover third, that he accom-
panies with the first, in that they enclose the two oblation holders, that
with the latter.
ix. 4. Moreover (he accompanies) with the latter the offering on the front1.
When he thinks of the two, ' They will not move them there \ when they
make them standing in the middle, then (should he say8) 'To your lap,
O ye that deceive not ' ; when there is rest, then a lap 3 is made. He
concludes with (a verse4) containing (the word) 'around', 'Around thee,
O singer, the songs/ He recites appropriate (verses) ; what in the sacrifice
is appropriate, that is perfect ; verily (they serve) for the perfection of the
sacrifice. They make up eight ; with them the gods attained all attainments ;
verily thus also with these the sacrificer attains all attainments. (He recites)
the first thrice, the last thrice ; they make up twelve ; the year has twelve
months ; verily (they serve) to obtain the year. Further, in that (he recites)
the first thrice and the last thrice, verily thus he ties the two ends of the
sacrifice, for firmness and to avoid slipping. Then they say to the Hotr
'Do thou, O Hotr, act so that there may be freedom from fear/ Thus
exhorted, before pronouncing the Be, he pushes a clod westwards with the
fore part of his right foot (saying6),
'From hence the fear from men and from others than men, O Vrtra
slayer.
Away the wheels have rolled ' ;
Hence is there risk from the wheels; thus for this region there is
freedom from fear. He6 should resort to the left track of the right
4 BY. z. 18. 2. * The translation of this verse is conjectural
5 RV. x. 18. 2 6. but makes sense ; it occurs in variant
« RV. i. 88. 8 (above KB. viii. 4) ; v. 81. & versions in MS. i. 2. 9 ; TB. iii. 7. 7. 14.
1 This offering of the Adhvaryu is described The Anand. ed. has jajfom and anya-
in Oaland and Henry, L'Agnittoma, p. 89. jajHanu
' RV. ii. 41. 21. The meaning of nabhycutha * pracyam is possible, but odd. M. has appa*
is not quite clear ; cf. Oaland and Henry, rently prdnayan (jpr&n yan ?), ayani in M.
p. 86. agrees, and suggests this use of yan ;
8 upasihah alludes, no doubt, to the fact that Lindner's pratidadhy&t is nonsense, and
in sitting (Jctema in the case of a man) M and the Anandacrama ed. have the
then an upastha can be formed by crossing certain paridadhy&t. Gf. Galand, VOJ.
the limbs; see Hillebrandt, Nm- und xxiii. 62, who compares QQ&. v. 18. 5
VoUmondtopferf p. 92.; anusamyan, but does not suggest yan here.
« RV. i. 10. 12 (cited also in KB. viii. 4).
401] The Bringing forward of Agni and Soma [
oblation holder, which is facing east, (thinking) 'The right oblation
holder is this world; this world is a support; let me be unmoved in
going on this support9 He should not move to right or left from the
place where he stands as he says the final verse. If he should move
from it to right or left, and if some one were to say of him, * He shall fall
away ', so would it be. After concluding, having wheeled round on his right
\ arm, keeping silence, have gone as he came, having stood where standing
he has uttered the first (verse), both in the rite and in the taking forth of
the fires,7 he should go to his place.
The Bringing forward of Agni and Soma.
ix. 5. Agni l is the holy power ; Soma the lordly power ; in that on the
fast day they lead forward Agni and Soma, verily thus by the holy power
and by the lordly power, they smite away the evil of the sacrificer. They
say 'Sitting the Hotr should recite this first (verse); all beings move
forward with the leading forward of Soma, the king; in that sitting the
Hotr recites this Re, verily thus * he restrains all beings in their due place/
' Do thou pour forth, O god, for the first the father ', this verse 8 for Savitf
he first recites, to secure^ instigation by Savitr ; to one instigated by Savitr
no possible injury happens ; (verily it serves) to secure freedom from injury.
(With the verse 4), * Rise up, O Brahmanaspati ', he causes (the fire) to be
removed ; (with the verse 5), ' Let Brahmanaspati move forward ' he leads
(it) forward. He recites two appropriate (verses) for Brahmanaspati;
Brahmanaspati is the holy power ; verily thus by the holy power he makes
the sacrifice successful. ' The Hotr, the god, the immortal ' and ' To thee,
0 Agni, day and day ', these sets of three verses ° for Agni alone he recites,
for Agni they take first. These contain (the word) 'go', for he praises
Agni as he is taken. When he comes to (the words7), 'The embryo of
beings I take up ', then he should think of an embryo for one who desires
an embryo ; she obtains an embryo. In the Agnidh's altar they put down
the fire. When the Adhvaryu offers the libation, then should he repeat
this (verse 8), ' O Agni, rejoice ; be glad in this prayer.' This is the offering
verse for this (libation), being appropriate as containing the words 'rejoice'
and ' be glad '.
1 The Anand. ed. has, absurdly, agnih praha- ■ Given in lull in 99& v. 14. 8.
rone. 4 BV. L 40. 1. Acoording to 998. y. 14. 9 it
1 For the leading forward of Agni and Soma is aaid vUtifthattu. Cited alto in KB. zz. 8.
seeAB.i.80. For the ritual see £{& y. » BV. i. 40. 8. "
14. • BV. iii. 27. 7-9 and I h 7-9.
* tad «w and yath&yatancm in M are decidedly T BV. iii 27. 9.
superior to the readings tad and yaikd- ■ BV. i. 144. 7.
yatham of the other M88.
51 [h.o.i. t»]
ix. 6 — ] The Soma Sacrifice [402
ix. 6. Then they lead Soma alone eastwards ; therefore he recites verses x
for Soma alone, ' Soma goeth, who knoweth the way/ Reciting the three
verses, which contain a reference to ' going ', he follows on. There the
Adhvaryu offers again a libation in the Ahavaniya ; then he should recite
this (verse *), ' To the dear one, the strengthened' This is the offering verse
for this (libation), being appropriate as containing (the word) 'increasing the
libation '. Then they cause the king to enter by the eastern door ; as he is
made to enter, he recites for him made to enter (the verse 3), c This of him
King Varuna, this the A$vins,' which is appropriate in having (the words),
' This stall doth Visnu, with his companions, reveal.' For him when he has
arrived he recites (the verse 4) ' Within hast thou come forward ; thou shalt
be Aditi ', which contains (the word) * forward '. He praises him when
seated with the verses 6 containing (the word) ' sit ', ' like an eagle his nest,
the seat wrought with devotion ', ( Thee, lord of hosts, we invoke ', and * He
hath established the sky, the Asura, all-knower.' He concludes with
(a verse e) containing a benediction, ' Do thou welcome Varuna the great.'
He recites appropriate verses ; what in the sacrifice is appropriate, that is
perfect; verily (they serve) for the perfection of the sacrifice. He recites
twenty verses ; they make up the Viraj ; Soma is connected with the Viraj ;
the Viraj is food ; Soma is food ; thus by food he causes proper food to
abound. (He recites) the first thrice and the last thrice ; they make up
twenty-four; the half months of the year are twenty-four; verily (they
serve) to obtain the year. If they cause the king to enter by the eastern
door thus is it ; but if they (cause him to enter) by the western (door) the
Hotr should follow after 7 (thinking) ' The Hotr is the body of the sacrificer ;
Soma is the breath; let me not sever the body from the breath/ He
concludes standing facing south to the north (of the oblation holder);
Soma the king is glory ; proper food from thence onwards he confers and
glory upon himself.
» RV. iii. 62. 18-15. * RV. ix. 71. 6 ; ii. 28. 1 (cited above KB.
• RV. ix. 67. 29. viii. 6) ; viii. 62. 1.
9 RV. I 166. 4. • RV. viii. 62. 2.
4 RV. viii. 48. 2. T anusamly&t is paralleled by iyuh, KB. xxx. 6 }
it is read in M.
403] The Animal Sacrifice [— x. 1
ADHYAYA X
The Animal Sacrifice.
x. 1. The * sacrificial post is a thunderbolt. In that they erect the post
on the fast day, verily thus with a thunderbolt they smite away the evil
of the sacrifices It should not be bent, as it were, for to be bent in the
stomach is the symbol* of one hungry. Again it should be turned towards
the Ahavaniya ; that is the symbol of one well fed ; his wives * are not
like to be hungry, who makes a post so formed. One of Palafa wood
he should make who desires splendour, of Bilva wood he who desires proper
food, and of Ehadira he who desires heaven. It should be three cubits
with the symbol of these worlds, four cubits with the symbol of cattle,
five cubits with the symbol of the Pankti, six cubits with the symbol of the
seasons, seven cubits with the symbol of the metres, eight cubits with the
symbol of the Gayatri, nine cubits with the symbol of the Brhati, ten cubits
with the symbol of the Viraj, eleven cubits with the symbol of the Tristubh,
twelve cubits with the symbol of the JagatL These measures are suitable
forms for the post. One suitable form should he produce and make the
post. They say 8, however, ' One should not measure the post ; let it be
unmeasured; the measured by the measured one wins; the unmeasured
by the unmeasured; (therefore it serves) to win the incommensurable.'
'Both for the post and the altar (he should choose4) the size which he
considers in his mind suitable ', (Eausitaki) used to say. Mind is Prajapati ;
Praj&pati is the sacrifice ; the sacrifice itself rejoices in the sacrifice when
mind in mind. The post in the Vajapeya alone is determined as of seven-
teen cubits. It is placed in with eight corners, for the attainment of all
desires. Then they wash it ; thus what of it has here been harshly treated
as it were with the axe and hewn as it were, that of it verily he makes
whole, that he heals. Then they6 anoint it; thus the waters which are
in man, these they place in it ; well anointed himself should the sacrificer
make it; so does the sacrificer become not rough as it were.
1 For the animal offering of the Soma sacrifice s The quotation is not marked but no doubt
see AB. ii. 1-14. For the ritual see ££S. ends at avaruddhyai. Cf. KB. x. 8, n. 2.
t. 15-20. The Adhyaya is trans, by R. * M. adds tat kurvUa, a mere gloss but a correct
LObbecke, who gives the commentary in one. The opinion is, of course, Kausl-
full ( tfber das VerhBttnU von BrShmanas und taki's.
QrautasHtras ; Leipzig dissertation, 1908), ' anjati as a singular is an anomaly which can
on which see W. Caland, VOJ. xxiii. 08. be excused only by the proximity of
'Maf^btofxmtiistobereriwithWwbM/iK, anjanti in x. 2. But I think afyanii
not bhavati. should be restored and so read ; as in the
case of pranmyati a plural is natural.
x. 2 — ] The Soma Sacrifice [404
x. 2. For it when being anointed he recites the appropriate (verse1)
containing the word 'anoint', 'They anoint thee at the sacrifice, pious
men '. For it when being placed erect he recites (verses *) containing the
words 'erect' and cup', 'Rise erect, O lord of the forest', 'Rising before
the kindled', 'Born he is born in the fairness of the days', 'Aloft to
our aid', and 'Aloft do thou guard us from tribulation with thy ray\
He concludes with (a verse 3) containing the word ' covered round ', ' The
youth, well clad, covered round, hath come/ He recites appropriate verses ;
what in the sacrifice is appropriate, that is perfect ; verily (it serves) for the
perfection of the sacrifice. He recites seven (verses) ; the metres are seven ;
verily (they serve) to obtain all the metres. (He recites) the first thrice and
the last thrice ; they make up eleven ; the Tristubh has eleven syllables ;
cattle are connected with the Tristubh ; verily (they serve) to obtain cattle.
So is (the ceremony) in the case of one victim and one post. If at one post
they should deal with eleven victims, then in the case of each victim the
Adhvaryu gives directions, in the case of each victim there is the same
concluding (verse), ' The youth, well clad, covered round, hath come ' ; it is
(recited) for it as it is being covered round. ( So in the case of one post,
but how in the case of eleven posts?' (they ask). The same seven verses
he should recite for them up to ten ; in the case of the last post they set up
he should apply the remainder of the hymn, before the Pragatha4, 'Then
like horns of the horned they appeared.' Verily all he accompanies ; there
is the same concluding verse, ' The youth, well clad, covered round, hath
come ' ; it is (recited) for it as it is being covered round ' It ', they say, ' he
should throw along; the post is the sacrificer; the Ahavaniya is the world
of heaven ; verily thus he makes him go to the world of heaven ; that is
heavenly'. But they say 'Let it stand; in that this is the place of the
splinter of the post, the Asuras and the Raksases could drink after if this
were not so5 ; therefore this (post) should stand erect as a thunderbolt on
the place of sacrifice, smiting away the Asuras and the Raksases, and
repressing them, and also guarding the sacrifice and the sacrificer.' One
is suited for the post, one is rich in wood, one is fitted for a hole. That
which has its rind downwards, that is fitted for a hole ; such a one6 he
should not wish ; that which has its rind pointing up, and is rich in wood 7,
1 RV. iii. a 1. Anand. ed. has dtfnyeyMl
• RV. iii. & ft ; 2 ; 6 ; L 86. 18 ; 14. » m dratya* seems almost certainly to be read,
8 RV. iii. 8. 4. though only by conjecture, k&mam is not
4 RV. iii. 8. 10. certain in sense but most probably may
• For the construction see Delbruok, AUind. be taken as above : he may use it. For
SynL p. 87. prasavy&h of. prasavt, z. 8, for which BR.
• This fcf. AB. iii. 46 ; Til. 26, 80) is the (i v. 1094) suggest °salavi ; the sense is cer-
most probable sense of dfd here. The tain.
405]
The Animal Sacrifice
[ — X.3
is that connected with man ; he may use it if he desires ; the tree, whose
rind grows from left to right in accord with the coarse of the son, is that
suited for the post and is heavenly. (The tree), which stands alone,
unrivalled, or is covered up to the root with shoots, is not bare; it is
connected with cattle ; it one desiring cattle should use.8
x. 3. He who is consecrated enters the jaws of Agni and Soma ; in that
on the fast day he offers a victim to Agni and Soma, this is a buying off
of himself * ; with this buying off of himself he becomes free from debt
and then sacrifices. So he should not eat of it, for it is man in counterfeit.
But they say ' Every oblation is a buying off of oneself ; he would not
eat of any oblation, if he were not willing to eat because it is a buying off
of oneself. Therefore at will shoul4 one eat V Agni and Soma are day and
night; in that by day they proceed with (the offering of) the omentum,
thereby is day pleased. In that the offering to Agni is carried out during
the night, thereby is the night as connected with Soma pleased. ' That is
the final setting free of day and night ' (they say) ; by the sacrifice are day
and night set free; they do not obtain him, who knowing thus offers
this victim. They say ' It should be two coloured ; white and black with
the symbols of day and night ; or white and red with the symbols of Agni
and Soma.9 There are eleven fore-offerings and eleven after-offerings, and
eleven supplementary offerings; these are thirty- three ; all the gods are
thirty-three ; verily (they serve) to delight all the gods. The fore-offerings
are expirations, the after-offerings inspirations ; therefore are they alike,
for the expirations and the inspirations are similar. They say 'Why
does he sacrifice with a Bo in the fore-offerings and with the opening
words only in the after-offerings V 'The fore-offerings are seed to be
poured, the after-offerings are seed to be deposited ; therefore with a Re
he sacrifices in the fore-offerings, and with the opening words in the
after-offerings.' In that he Bays the last whole, verily thus he places the
sacrificer in the world of heaven. He invokes with the Apri verses ; with
the whole self, with the whole mind, he gathers together the sacrifice,
who sacrifices. The self of him becomes empty as it were ; he fills it up
for him with these (verses). In that he fills it up, therefore are they
• The position of v& makes it clear that it
contrasts the tree with shoots and that
with no other trees near it, and calls
both paqavya as contrasted with the
merely svargya tree. It is quite clear
that 'bhrOtfvyak is to be read and taken
with ekasthah. The Anand. ed. here is
very careless, having tvay&pyasya, and like
Lindner it reads bhr&frvyah. Coland
(VOJ. xxiii. 68) remarks on the obscurity
of the passage, but offers no help.
For this idea of. Schwab, Das attindisch*
Thiennfer, p. xix ; Keith, Taittirfya 8am-
hUa\ pp. ori #09. See AB. ii. 8.
There is no Hi to make clear the end of the
argument, but it is doubtless here. Cf .
KB. x. 1, n. 8 ; xii. 7, n. 6 ; xvii. 1 ;
xxiv. 8 ; xzy. 8.
X. 3 — ]
The Soma Sacrifice
[406
called Apris (fillers). He surrounds the animal with fire, to smite away
the Raksases ; Agni is the smiter away of the Raksases ; he carries the
fire round thrice from left to right ; that is as if Agni were to put three
forts. Therefore, ' Go round again ' he should say to the Agnidh, if he
desire of a man, * May he not fall away.'
x. 4. ( O ye divine slayers and ye human make ready ; bring (the
victim) to the doors of the sacrifice, ordaining the sacrifice for the two
lords of the sacrifice'; regarding this1 some say, 'The lord of the
sacrifice is the sacrificer.' 'What man (is the lord)?' he should say,
' the lord of the sacrifice is the deity only.' ' Its bends are twenty-six \
(he says) ; the bends are the ribs. On both sides of the blood he breathes
down, (thinking) ' The Baksases have the blood as their share ; let me not
set away the share of the gods with the share of the Raksases.' It is
the Adhrigu (formula). The instruction is 'Do not mutilate the limbs/
What is unspoilt is the oblation of the gods ; they do not eat the oblation
which is spoilt. Nine times does he breathe down in the Adhrigu ; the
breaths are nine ; verily thus he places breaths in the sacrificer, to secure
full life in this world and immortality in yonder world. Thrice * he utters
the concluding verse, to avoid non-recurrence. He says one before ; the
fathers are one as it were ; the victim has as it were the fathers for its
deity when it is being offered. In that he says three after, and among
the gods (things are) thrice, verily thus he makes it have the gods as its
deities, and renews it. Having concluded he mutters inaudibly, ' Both
and he that is not evil ' ; the slayer of the gods is not evil ; 8 to him verily
does he hand it over, for he knows the gods.
z. 5. Then he recites (the verses) accompanying the drops ; ' verily with
them he makes the drops suitable for AgnL These are the invitatory
verses for them, these the offering verses. Therefore they are appropriate.
Having proceeded with the (offering to the) calls of Hail ! they proceed
with the (offering of the) omentum ; verily thus they make the fore-
offerings sharers in the victim. He should not utter speech between the
(offering to the) calls of Hail! and the (offering of the) omentum,
1 For the Mantra see Schwab, pp. 102 seq. ;
998* ▼• 17. 1-9. There are nine Mantras
for the Hotr in the Adhrigu. The aooount
in AB. ii. 6, 7 is fuller.
* adkrigo fatnidhvam sufami fanrtdhvam pimldhvam
adhrigo 8, 998. v. 17. 10.
* Hang's ingenious view that ap&pa = apa, apa
addressed to the slaughterer, though in
consonance with probability, is not sup-
ported by any real evidence, and the ex-
planation of the word as a symbol of
deprecation of sin in the slayer is equally
good, and accords with the use of such
terms as famftp and wmjftapaycu
x. 5. 1 For the ritual see 99S. v. 18. 1-19. 12.
The Purogaea offering follows the norm
of the Istis, i. e. the new and full moon
sacrifices, and the Svistakrt offering is
one of a cake.
407]
The Animal Sacrifice
[— X.6
(thinking) c The calls of Hail ! are the breaths ; the omentum is the body;
let me not separate the breaths and the body by anything/ In
that the invitatory verses of the victim for Agni and Soma are Anustubh
verses, (it is because) the Anustubh is the Gayatri and the metre of Agni
is the Gayatri ; in that the offering verses are Tristubh verses, it is because
the Tristubh is the metre of the lordly power, and Soma is the lordly
power. Thus according to the metre he delights the two deities. During
the offering of the victim a cake is offered;8 the cake is the sap of
animals ; verily thus he makes (the victim) full of sap and fit for sacrifice.
Where a cake in connection with the victim is offered, the Svistakrt
of the cake (offering) is permanent ; the Svistakrt is Agni (the unmoved) ; 3
therefore it becomes permanent. Having recited (a verse) of Vi9vamitra,
as the invitatory verse for the cake Svistakrt, he recites (a verse) of
Vifvamitra as the offering verse; the cake is the continuity of the
sacrifice ; Vifvamitra is speech ; by speech the sacrifice is continued.
x. 6. Then he recites the Manota.1 All the deities gather towards the
victim as it is offered, (thinking) ' He will utter my name ; he will utter
my name.' The minds of all these are woven in the victim; these he
delights herein ; so it is not in vain that all these have assembled together.
They say ' Since the victims are offered to diverse deities, then why does
he accompany that for Agni alone ? ' ' Three are the Manotas of the gods ;
Agni is the Manota of the gods, for in him the minds of the gods are
woven. Moreover, speech is the Manota of the gods, for in it are their
minds woven. Moreover, the cow is the Manota of the gods, for in her
are their minds woven. All the Manotas are Agni ; in Agni the Manotas
unite; therefore he accompanies that for Agni only' (is the answer).
They make up thirteen; thirteen are the cuttings of the victim; these
he accompanies.2 (He recites) the first thrice and the last thrice ; they
make up seventeen; Prajapati is seventeenf old ; that rite is beneficial
which is commensurate with Prajapati. He recites seventeen kindling
verses; Prajapati is seventeenf old ; that rite is beneficial which is
* The construction as tho sentence stands is
an accusative absolute, but it is obvious,
as Lindner points out, that 'nunirupyate
must be read. Curiously enough the
same change is not suggested by Lindner
below, where it is certain as nunirupyate
is found in OLC, na nirupyate in Anand.
ed. and WwBK, and na nirupyeta in b,
and the reading nirupyate which he adopts
only in M. na nirupyate could be rendered,
but the sense is not better than that given
by 'nunirupyate.
9 acyutab (of. KB. x. 6) goes with the preced-
ing words, but it also applies to Agni,
who is the connecting link in the argu-
ment. Read purod&fasvistakrt,
1 BV. vi. 1 ; see ffS. v. 9. 18. Ot also KB.
xii. 8.
1 This is doubtless the real force of samava-
dyati : he shares in the making portions
(avadyati) of the victim by his recitation.
x. 6 — ] The Soma Sacrifice [408
commensurate with Praj&patL When the victim is offered, then the lord
of the forest is unmoved; the lord of the forest is Agni, he bestows
the oblation on the gods; therefore he becomes unmoved; he also
has milk as his portion; so Agni becomes a sharer in all the oblations.
They say ' Since the gods possess the solid8, then why does the lord of the
forest possess the liquid as his share?' 'The gods shared the solid
of the sacrifice, the fathers the liquid ; the victim has, as it were, the
fathers as its deities; the milk has the fathers as its deities; therefore
is it', he should reply. They say 'Why in the Soma sacrifice do they
offer two libations for the choosing4 (of priests), and not in the Havir-
yajna?' 'The Haviryajna is an incomplete sacrifice; the Soma sacrifice
is a complete sacrifice ; therefore at the Soma sacrifice alone do they offer
the two libations for the choosing and not at the Haviryajna' (is the
answer). He offers in the first case with the call of Hail 1 ' Acceptable
to speech may I become, acceptable to the lord of speech ; O divine speech,
what of thy speech is sweetest, in that us may he5 to-day place ; hail to
SarasvatL' Thus he releases speech; therefore hence onwards speech
being released supports the sacrifice; with the mind (he accompanies) the
second (libation) ; for by mind is mind delighted.
ADHYAYA XI
The Soma Sacrifice (continued)
The Prataranuvdka.
xi. 1. Next1 comes the morning litany. In that he recites it in the
morning, that is why the morning litany has its name. In that he mutters
the formulae of recourse, in that he offers the libations, verily thus he
produces a benediction. After uttering the sound Kin he recites the
morning litany; the sound kin is a thunderbolt; verily thus with a
thunderbolt he smites the evil of the sacrificer. He should recite aloud
in a clear tone. The clear is the one part of speech which is not infested
by evil ; therefore in a clear tone should he recite, to smite away the evil
of the sacrificer. By half verses should he recite ; these worlds are com-
8 dh&ma and pdfha^ here seem necessarily to • See TO. iii. 1. 10. 1 with Keith's note.
have some such sense {p& ' drink ' ex- > For the morning litany see AB. it 16-18.
plaining pOtha$) ; read abhajarda. Cf. For the ritual see 998. vi. 2 $eq. The
ZDMG. liv. 608. formulae of recourse are a series btoty
4 For these libations see 99S. vi. 9. 16-18 ; prapadye, Ac., said before the Agnldh'a
Caland and Henry, L'Agniftoma, p. 186. altar.
409] The Pratcuranuvaka [ — xi.4
mensurate with the Be; the first half verse is this world, the second
yonder world; what is between the two half verses is the atmosphere
here. In that he recites by half verses, verily thus he makes the
sacrificer to prosper with these worlds ; verily thus he places the sacrificer
in these worlds.
xi. 2. ' Now the Pankti has five feet ; how is it recited by half verses T
(they ask). The syllable am is the third with the last two; so is it
recited by half verses. He recites the service2 to Agni; thus he obtains
this world; he recites that to Usas; verily thus he obtains the world
of the atmosphere ; he recites that to the A$vins ; verily thus he obtains
yonder world. He recites a Gayatri; the Q&yatri is the mouth; he
recites an Anustubh ; the Anus^ubh is speech ; thus he places speech in
the mouth; by the mouth he utters speech. He recites a Tristubh ; the
Tristubh is might and strength ; verily thus he places might and strength
in the sacrificer. He recites a Brhati; the Brhati is cows and horses;
he recites a Usnih ; the Usnih is sheep and goats ; he recites a Jagati ;
the Jagati is might and strength ; the Tristubh is might and strength in
the front ; the Jagati is might and strength behind ;
xi. 8. in the middle are cattle connected with the Brhati and the Usnih ;
• • • #
verily thus with might and strength he encircles the cattle on both sides
and confers them upon the sacrificer. So from the sacrificer cattle
are not likely to depart Just as in this world men eat cattle, just as
they enjoy them, so in yonder world cattle eat men, so they enjoy them.
He wins them here with the morning litany; won here they eat him not
in yonder world, they enjoy him not in requital. Just as he eats
them in this world, just as' he enjoys them, so in yonder world he eats
them, so he enjoys them. He recites a Pankti verse; the Pankti is
a support; verily thus in all creatures he makes the sacrificer find
support.
xi 4. Now all the gods resort to the Hotr as he is about to recite the
morning litany, expecting 'With me will he commence, with me will
he commence/ If he were to commence indicating one deity, he would
fall a victim to the other deities. He commences with (a verse) not
addressed (to one deity) ; thereby he does not fall a victim to any deity.
(With the verse),1 ' O waters, the rich ones ' he commences ; all the deities
are the waters ; verily thus with all the deities he commences. ' Advancing
1 The recitation ends with o 8, which counts ritually : cf. the vision of Bhrgu in the
here as the sixth Pada ; $<j&. vL 8. 10. £B. xi. 6. 1 ; JB. i. 44-48 (Oertel, JAOS.
1 For these see 99S. vi 4-6. xv. 284-288; xxvi. 196); Levi, La doctrine
xi. 8. l A rare and interesting passage on du $aeriflce} pp. 100-102.
moral retribution, regarded as usual xi 4. 1 BY. x. 80. 12.
52 [b.o.s. ss]
XI. 4—]
The Soma Sacrifice
[410
forward up to the sacrifice', (with this)2 he continues. 'Up' is the
symbol of this world, * advancing ' is that of yonder (world) ; ' up ' is the
symbol of Agni, 'advancing' is that of yonder sun; so in all the for-
mulae of recourse, in all the services to Agni, to Usas, and to the A$ vins the
first utterance is the symbol of Agni, the second that of yonder sun.
There are varied metres and between them pits as it were ; these two
are the strongest, the uninjured, the untroubled, deities; with these
two he commences. With the one hymn 3 should he mount ; that is the
symbol of mounting without falling into a pit and is heavenly. When
there occurs in the one hymn a difference of authorship, then without
taking breath should he step over. Breath is immortality; thus by
immortality he passes by death ; just as one steps over a pit by means
of a beam or a roller,4 so with the Pranava he steps over ; the Pranava
is holy power; verily thus with the holy power he continues the holy
power.
xi. 5. The Pranava1 should be uttered pure for those who desire offspring,
with m at the end for those who desire support ' The Pranava should
have m at the end ', some say, but the rule is that it should be used pure.
The Pranava is investigated as to the fact that 'Here it is pure, here
it is in full form \ ' The Pranava should be pure in the middle of Qastras
and of recitations', Kausitaki used to say. Thfcs is continuity. It
should have m at the end for the sake of a pause ; the pause is a support ;
verily (it serves) for a support. Verily (the two serve) to obtain both
desires. These are the carryings of the metres ; they carry the subsequent
over the preceding metre. No harm2 befalls him, who by the metre is
carried over 3 the metre. ' When he is passing over, he should pierce with
his mind as it were him whom he hates ; in the fractures of the metre
he either goes to ruin or is crushed,' so he used to say. The Panktis at
the end of the offerings he recites with the same endings; the end is
sap, the metres are cattle ; verily thus the metres end in sap ; cattle
ending as it were rejoice in the good grass. This is a Vir&j with one
syllable short ; with one twice repeated it is exactly a Viraj ; with one
thrice repeated there is one over the Viraj.
* RV. i. 74. 1 (also in KB. zxii. 1).
5 The three kratus have parts in Gayatrl,
Anustubh, Tristubh, BrhatI, Usnih,
JagatI, Pankti. Hence there are breaks
in the metre; but in the case of the
aam&rohanlya verses they are all to be
treated as in a single hymn, disregarding
differences of hymn {drseya). On this
plan the occurrence of gartaa is avoided.
For the verses which are reduced to 860
by some see Anartlya on 9? S. vi. 6. 89 nq.
4 Something flat, like a board, is clearly
meant. The Anand. ed. reads martyencu
1 i.e.o8 not o 8 m.
1 dptih is read in the Anand. ed.
8 The sense is doubtful, but nothing better
seems possible as the text stands in the
MSS. and edd.
411]
The Prataranuvdka
[— xi. 8
xi. 6. Three desires are there in the sacrifice, that in its completion,
that in its deficiency, that in its superabundance. The complete part of the
sacrifice is heavenly, the defective food, the superabundant serves for genera-
tion. Verily thus here the sacrificer obtains all desires. He concludes with
(a verse) containing a benediction1, 'Usas with her ruddy kine hath
appeared ' ; verily thus he utters a benediction for cattle. So cattle are
not likely to stray from the sacrificer. At this verse he lets out his voice * ;
thus he announces him to the gods, * He has been born,' for in it is he born.
He repeats (the verse 8) of two Padas, ' With this let us win the prize set by
the gods ' ; the metres increasing by four (syllables) are cattle ; (the verses)
with two Padas are the sacrificer's metre ; verily thus he places the sacri-
ficer in command of cattle ; man stands over cattle, as it were. He recites
the thrice seven metres of the services ; that makes up twenty-one ; the
fourfold Stoma, the highest of the Stomas, is the twenty-onefold ; thus he
obtains the highest of the Stomas. In that there are twenty-one, the
months are twelve, the seasons five, these worlds three, and the sun yonder
the twenty-first, verily thus he fixes the sacrificer in unity of world with
him.
xi. 7. They say ' Seeing that there are these kindling verses of the
Haviryajna or the animal sacrifice, then what are those of the Soma sacri-
fice ? ' * The morning litany ', he should reply, for by the syllables of the
others he seeks to obtain the year, by the Res here. A hundred 1 only
should he recite ; man has a hundred (years of) life ; verily thus he confers
life upon him. He should recite a hundred and twenty; the days of
a season are one hundred and twenty ; thus he obtains the season ; by the
season the year, and the desires that are in the year. He should recite
three hundred and sixty ; the days of the year are three hundred and sixty ;
verily (they serve) to obtain the year. He should recite seven hundred and
twenty ; seven hundred and twenty are there of the days and nights of the
year ; thus he obtains the days and nights of the year. A thousand should
he recite ; a thousand is all, the morning litany is all ; thus all he obtains
with all, who knows thus. But Eausitaki used to say ' The morning litany
is Prajapati ; Prajapati is incommensurable ; who ought to measure it ? '
This is the rule.
xL 8. They say ' Since the hymns are recited in the Sadas, then why
does he recite the morning litany at the two oblation holders ? ' The two
1 rv. ▼. 75. 9.
2 i. e. he goes from the middle to the highest
tone, 9<?S. vi. 6. 15.
» RV. vi. 17. 15.
xi. 7. 1 The 100 verse form is given in the
Aitareya tradition from a Prayoga by
Caland and Henry, p. 181; the 120 and 860
and 720 verse formsin Anartlya's commen-
tary on 99S. v. 6. 41 in lieu of the 1,000
verse form laid down in the Sutra itself.
xi. 8 — ]
The Soma Sacrifice
[412
oblation holders are the head of the sacrifice ; the metres are the breaths ;
thus he places breath in the head. In the Sadas the hymns are recited ;
the Sadas is the stomach ; the hymns are food ; proper food is suited for the
stomach. As is a cart, so is the sacrifice in counterfeit; as the corn, so the
morning litany; as the vessels, so the hymns. If a man recites a little
just as vessels come together (in a cart) with a little corn only, so his hymns
come together, and on account of the coming together of the hymns totter-
ing is liable to befall the sacrificer ; therefore should he repeat many ; thus
he makes strong the hymns. (He says) ' Let the benediction of the sacri-
fice as successful be obtained for me ' ; the benediction of the sacrifice as
successful is the sacrificer's. Three are these sets of a thousand in the
sacrifice, the morning litany, the A^vins' litany, and the great litany.1 He
should begin when night is far advanced,* before the emission of speech,
before the time when cattle, men, and birds take up speech ; speech these
creatures make to swell, in that they lie silent (thinking) ' Let us first
prosper on speech, swollen, not dissipated.9 Between the morning litany
and the Upangu and Antaryama cups he should not set free his speech
(thinking) c The Up&nflu and Antaryama cups are expiration and inspira-
tion; the morning litany is speech; let me not separate expiration and
inspiration and speech by any other thing/ Some begin with ' O waters, ye
wealthy ones ', after muttering (thinking) ' This is a yoking of the metres 8 ' ;
but the rule is ' He should not insert anything before the words ' 0 waters,
ye wealthy ones ', to prevent him being laid low.
ADHYAYA XII
The Soma Sacrifice (continued).
The Aponaptriya.
xii. 1. The l waters are the sacrifice ; in that they come to the waters,
verily thus they come to the sacrifice. Moreover the waters are strength
and sap.2 Verily thus they unite the sacrifice with strength and sap.
1 The reading of M. matotoratam iti etad uktkam
is a good example of the glosses which
are found here and there in that MS.
1 mahdr&tram in WwOh/i is a common error
before u (pakury&t), and is kept in the
Anand. ed.
* These words seem (despite the silence of
the Vedie Concordance) to be intended to
be the matter mattered, unless it is a
title of some text, or unless we take it as
'having mattered (thinking) "This is a
yoking of the metres "•'
xii. 1. > For the Aponaptriya see AB. ii. 19, 20.
For the ritual see 90S. vL 7. 1-10.
1 The reading is certainly Hrjaiva despite the
errors of the MSS., urjmaiva (so the
413]
The Aponaptriya
[ — xii. 2
Moreover, the waters are immortality ; verily thus he confers immortality
upon himself. Now aforetime the Raksases, oonfounders of the sacrifice,
used to watch the waters at the fords; then whosoever came to the
waters they killed them all ; then Kavasa saw this hymn of fifteen verses,8
• Forth among the gods let there be speeding for the Brahman ' ; he recited
it ; thereby he smote away the confounders of the sacrifice, the Raksases,
from the fords; thence since then they return in safety and uninjured
from the sacrifice.4 Tonder in the waters the Adhvaryu offers a libation ;
then should he accompany this (with the verse 5), ' Send forth our sacrifice
with divine offering/ This is the offering verse for this (libation), being
appropriate by containing (the word) ' offering'. (He recites6) ' Winding
hitherward, those of two streams/ when (the waters) are being brought ;
1 What time the waters are seen coming forward/ 7 when they are discerned ;
1 Some come together ; others come up/ * as they come up ; some waters
come, others come up ; ' like the waters divine, they come up to the vessel
of the offering ',' as they are poured down into the Hotr's bowl ; ' May the
cows with milk eager for the end \10 the cows are the waters, for the
waters impel all this (universe). The Adhvaryu stands turned towards the
Hotr ; the Hotr asks him, ' O Adhvaryu, hast thou found the waters ? '
' Hast thou found the sacrifice ? ' verily thus he says to him. ' They have
indeed condescended'11 he replies ; 'We have found what we have sought
in these waters ; for this they have condescended/ verily thus he says to
him. Being answered the Hotr begins the Nigada ; the Nigada is strength
and sap ; verily strength and sap he places in the oblation by means of the
Nigada.
xii. 2. ' The mothers go with the paths ' (he recites l) ; the mothers are
the waters, for he praises the waters as they go. ' They have come, rich,
with living gifts ' (he recites *) when they have come up. He concludes with
Anand. ed.) aurjmaiva (M), Qrjam *va.
This episode, according to Weber (Ind.
Stud. x. 168, n. 1), may refer to attacks by
the aborigines on the Aryan invaders.
The reading of M 'ccha yartfi is obviously
to be restored in the text for ucchrayanti;
cf. Caland, VOJ. xxiii. 68.
8 RV. x. 80.
* tvasHr ittyOh is hardly correct, as suutih as
nom. is not natural since it leaves no
qualification of the sentence tftydA, &c. ;
the readings of M swuty arista and K
natty aristya point to a possible original
svasty aristd istyOh. The Anand. ed. has
svasti ristydh.
8 RV. x. 80. 10.
• RV. x. 80. 11.
7 RV. x. 80. 18.
8 RV. ii. 86. 8. The waters mixed are the
Vasatlvarl's with those in the Maitra-
varuna's bowl.
9 RV. v. 48. 1.
10 RV. v. 48* 1.
11 M has tad Ohoton anannamur iU. AB. ii. 20.
12 has anamnatnuby and ave£ in the question
in the Mantra, glossed by avida}, the two
imperfects being natural.
i RV. i. 28. 16.
■ RV. x. 80. 14.
xil 2 — ]
The Soma Sacrifice
[414
(a verse 3) containing the word ' across1, ' The waters have arrived, eager, to
this strew.' He recites appropriate (verses) ; what in the sacrifice is appro-
priate, that is perfect ; verily (they serve) for the perfection of the sacrifice.
The morning litany had been recited, the hymns had not been obtained4 ; at
this conjunction the Asuras went against them ; the gods, perceiving in
fear, saw this thricef orged thunderbolt ; ' The waters ' is the first form of the
thunderbolt ; ' Sarasvati ' is the second form of the thunderbolt 5 ; this 8 is
a hymn of fifteen verses, that is the third form of the thunderbolt. The
gods with the thriceforged thunderbolt pushed away the Asuras from these
worlds ; verily thus also the sacrificer pushes away with this thriceforged
thunderbolt the rivals who hate him from these worlds.
xii. 3. The * Madhyamas performed a session on the Sarasvati. Then
Kavasa sat down in the midst, they said to him, 'Thou art the son of
a female slave ; we will not eat with you/ He rushing on in anger praised
the Sarasvati with this hymn; she followed after him; thereupon they
felt themselves free from passion 8 ; they went after him and said ' O seer,
homage be to thee ; harm us not ; thou art of us the best, seeing that she
follows after thee.' Thus they informed him; they removed his anger.
This is the greatness of Kavasa and the founder of the hymn (is he). In that
they go with their wives, (it is because) the Gandharvas as commissioners8
in the waters guard the Soma of Indra. They love women, and they turn
their minds towards them ; so it is as if one might take the sacrifice of
careless persons. The sacrifice condescends to him who knows thus. He
recites twenty (verses) ; they make up the Viraj ; the waters are connected
with the Viraj, the Viraj is food, the waters are food ; thus by food he
causes proper food to abound. (He recites) the first thrice, and the last
thrice ; they make up twenty-four ; the Gayafcri has twenty-four syllables ;
the Gayatri supports the morning pressing ; thus the waters contain the
symbol of the morning pressing. So much for the Aponaptrlya.
» RV. x. 80. 16.
4 apr&ptd is read in the Anand. ed. as well as
in the MSS., except M, used by Lindner,
but as an active it is doubtful ; and it is
difficult to trust the MSS. and M is very
often right. Cf. Delbruck, AUind. Synt.,
pp. 882 ssg. ; KB xxix. 8, n. 8.
RV. x. 80. 12.
i. e. RV. x. 80.
For the M&dhyama Rsis see AGS. iii. 4.
For this chapter see AB. ii. 19 ; c£ the
Chfigaleya Upanisad, Weber, Ind. Stud.
ix. 42-46.
nirdgd iva is rendered by Haug (Aitareya
Brdhmana, ii. 112, n. 1) as if mrOgd (sin-
less) iU were read of Kavasa, but this
cannot very naturally be so taken.
pratyOhit&h in M is a clear case of a gloss
ousting the text ; cf. AJP xxxvi. 267, 268.
Like nirtiga, the word is late.
415]
The Upangu and Antaryama Cups
•xii. 5
The Updngu and Antaryama Cups.
xii. 4. The1 Upan$u (cup) is expiration ; as it is offered he should breathe
forth along it (saying) ' Protect my expiration, quicken my expiration ;
hail 1 Thee of fair birth to the sun ! ' This is its call of vasat and its call of
Hail! These libations go not to the gods over which the vasat call or
the call of Hail ! is not pronounced. Inspiration is the Antaryama (cup) ;
as it is offered he should breathe down along it (saying) 'Protect my
inspiration, quicken my inspiration ; hail ! Thee of fair birth to the sun 1 '
This is its call of vasat, and its call of Hail ! These libations go not to the
gods over which the vasat call or the call of Hail ! is not pronounced. The
Upanpu and Antaryama are expiration and inspiration; one of these
they offer when the sun has risen, the other before the sun has risen ;
verily thus they separate expiration and inspiration; therefore expira-
tion and inspiration, though being together, are separate as it were. ' In
that they offer one when the sun has risen and the other before the sun has
risen, verily thus from day and night they obstruct a the Asuras, for on
both sides of yonder sun are day and night, and the sacrificer (obstructs)
evil/ so he used to say.8 He for whom they offer both (cups) after the sun
has risen or before the sun has risen is a sacrificer with water, not a sacri-
ficer with Soma ; he for whom these two are offered in their order is a real
sacrificer with Soma.4 So for the Upar^u and Antaryama (cups).
The Sarpana.
xii. 5. ' Should * the Pavamana be followed up or not ? ' (they ask). ' It
should not be followed up/ they say. The abode of the Be is where the
Hotr stands ; that of the Saman where they yonder sing the Saman. He
who follows up removes a the Re from its own abode, and makes the Re
a follower of the Saman. Therefore he should not follow up, (thinking)
' Let me not remove the Re from its own abode ' and ' Let me not make the
1 For the two cups see AB. ii. 21. For the
ritual see ($S. vi. 8. 1 and 2.
1 All the MSS. of Lindner and the Anand. ed.
have antarayanH, a denominative form
not found certainly before the classical
period.
9 vd is possibly >=wtf here, but «& may be * or'.
Cf. KB. xvi. 9, n. 5.
4 The reading of all MSS. but M, and of the
Anand. ed. somaytfitlti may be correct,
the first iti being a dictum of Kaualtaki
as above, but the simpler reading of M is
perhaps better, as often ; so the eomm.
xii. 5. ' For this rule regarding the participa-
tion of the Hotr in the movement of the
other priests to the place for the perfor-
mance of the Saman and the eating there
of a can* see AB. ii. 22. 9£S. vi. 8. 8-18
gives the ritual for the Bahispavam&na
and in 14 the Mantra for the Hotr as
here.
8 For cy&vayati (in M also) there is a parallel
in PB. and it need not therefore be
corrected.
xii. 5 — ] The Soma Sacrifice [41 6
Be a follower of the Sftman.' But, if (the sacrificer) be also the Hotr, he
should follow up, for to him falls the duty of a chorister, (thinking) ' The
Svarasaman s is the world of heaven ; let me place myself in the Svara-
saman, the world of heaven.' Then (they ask) 'All the gods rejoice
together in the morning in the Pavam&na ; how then is it not then com-
pletely consumed ? ' When the Pavamana has been sung, he should mutter
the following, • Invoked are the gods for the eating of this Soma, the puri-
fying, the discerning ; let the gods invoke me for the eating of this Soma,
the purifying, the discerning ; with mind thee I eat ; with speech thee I eat;
with breath thee I eat ; with the eye thee I eat ; with the ear thee I eat/
This is the joint invocation with the gods. So by him yonder Soma,
the king, the discerning, the moon, the food, is eaten, that food yonder
which the gods eat
The Animal Sacrifice (continued).
xii. 6. Now l as to the victim. The victim is clearly Soma, for if it were
not offered it would be as it were a water drinking ; thereby he makes firm
the pressings. In that they proceed with the omentum, thereby is the
morning pressing made firm ; in that they cook, in that they proceed with
the cake at the animal sacrifice, thereby is the midday pressing made firm ;
in that they proceed with this (victim) at the third pressing, thereby is the
third pressing made firm. This is the making firm of the pressings. The
deities who drink the Soma and those who share the victim — there are
thirty-three Soma drinking deities who depend on the Soma libations,
eight Vasus, eleven Budras, twelve Adityas, Indra as the thirty-second,
Prajapatias the thirty-third ; then also thirty-three who share the victim —
both of these sets are delighted. Of this (victim) which is offered some say
' It should be for Indra and Agni ', saying c All the gods are Indra and
Agni ; thus by it he delights all the gods/ But others Bay 'This (victim)
should be for Agni, the cakes are for Indra; thus Indra and Agni have
equal shares/ ' Agni's is the morning pressing , this (victim) is offered at
the morning pressing; they take for another that which is Agni's who
make it have another for its deity ; it is as if one were to take for another
what is another's ; further the year is alone for those who perform a
session of a year, (the victim) is for Agni only ; it should not change,' so some
say. In the teaching (of Eausitaki) (the victim) is determined as for Agni:
8 The Svarasaman is properly the S&man of plated (of. KB. xii. 6). This or a similar
the three days before and after the Visa- passage is cited in Ap^S. xii. 17. 2 from
vant or central day in the Gavam Ayana, the Bahvroabrahmana.
the great sacrificial session, here contem- * For the ritual see ^fS. vi. 9.
417] The Animal Sacrifice [ — xii. 8
xii 7. The offering verse * for the omentum of the victim contains (the
word) • become9, 'Thou hast become the leader of the sacrifice and the
region'; that* for the cake contains (the word) 'pure'/ Forward to the pure
radiance do ye bear ' ; that 8 for the oblation contains (the word) * oblation '
' The singers urged by thought \ ' The set of eleven4 they should arrange
in order ' is the rule. If (the sacrifice) is accompanied with Prs^hyas 5, in the
invitation he issues invitations for the morning pressing (with the words),
'Bring the gods to the sacrificer; bring Agni, 0 Agni; bring the lord of
the forest; bring Indra with the Vasus'; he issues invitations for the
midday pressing (with the words), 'Bring Indra with the Rudras'; he
issues invitations for the third pressing (with the words), ' Bring Indra with
the Adityas, with the Rbhus, with the Vibhus, with V&ja, with Brhaspati,
with the All-gods/ Some include the lord of the forest in this invitation,
saying ' At the end should (the lord of the forest) be invited, for they
sacrifice to him at the third pressing.9 As to this they say8 ' The victim
is the body, the lord of the forests the breath ; if one there were to say of
him, " He hath separated the body from the breath, he shall not live ",
it would be so. Therefore in connexion with the victim the lord of the
forest should be invited.9 The victim has been discussed.
xii. 8. Prajapati \ having created offspring, felt himself empty as it were ;
he pondered, * How now can I sacrifice with such a sacrificial rite that by
sacrificing with it I shall obtain my desires and win proper food ? 9 He saw
the set of eleven (victims); he grasped it and sacrificed with it; having
sacrificed with it he obtained his desires and won proper food ; verily thus
also the sacrificer having sacrificed with this set of eleven obtains his
desires, and wins proper food. Of this set of eleven the invitatory and
offering verses are distinct and those for the oblation to Manotft, but the
rest is the same. The first is for Agni ; Agni is the holy power ; (it serves)
to win the glory of the holy power. The second is for Sarasvati ; Sarasvati
is speech ; by speech is food made sweet and eaten ; (it serves) to obtain
proper food. The third is for Soma ; Soma is the lordly power ; (it serves)
to win the glory of the lordly power. The fourth is for Pusan ; Pusan is
food ; (it serves) to obtain proper food. The fifth is for Bfhaspati ; Brhaspati
is the holy power ; (it serves) to win the glory of the holy power. The
* RV. x. 8. 6. prfthopdyam, as it thai refers naturally
* RV. vii. 4. 1 (cited also in KB. xxvi. 8). to a Sattra (cf. KB. xii 6).
* RV. iii. 6. 1. • Am often no Hi ends the quotation ; of. KB.
* ek&dafitam, the reading of the comm., ia x. 1, 8 ; xvii. 1 ; xxiv. 8.
dearly correct, Anusvara being easily xii. 8. l f^S. vi. 10 has the verses for the
omitted and °nU of M being a facile eleven victims which differ. For the
correction. Manota oblation see KB. x. 6.
* PTftkyoptyain i* perhaps more probable than
53 [h.o.s. is]
xii. 8—] The Soma Sacrifice [418
sixth is for the All-gods ; of all forms is food eaten ; (it serves) to obtain
proper food. The seventh is for Indra; Indra is the lordly power ; (it serves)
to win the glory of the lordly power. The eighth is for the Maruts ; the
Maruts are the waters; the waters are food; (it serves) to obtain proper
food. The ninth is for Indra and Agni ; Indra and Agni are the holy and
the lordly powers ; (it serves) to win the glory of the holy power and the
glory of the lordly power. The tenth is for Savitr ; instigated by Savitr is
this food eaten ; (it serves) to win proper food. The eleventh is for Varuna ;
Varuna is the lordly power ; (it serves) to win the glory of the lordly power.
Thus Prajapati, by the holy power and the lordly power and by the lordly
power and the holy power, kept encircling on both sides and winning proper
food. Verily thus also the sacrificer, by the holy power and the lordly power
and by the lordly power and the holy power, keeps encircling on both sides
and winning proper food.
ADHTAYA XIII
The Soma Sacrifice {continued).
The Creeping to the Sodas.
xiii. 1. The 1 sacrifice is Prajapati ; in it are all desires, all immortality ;
the altars are the protectors ; to them as he creeps * to the Sadas he pays
homage, ( Homage, homage \ for the gods are not above receiving homage.
They, having homage paid, let the Hotr pass on. He proceeds to this
Prajapati, the sacrifice ; thus herein the sacrificer obtains all desires.
The Set of Five Oblations.
xiii 2. Then 1 they proceed with the set of five oblations. The set of five
oblations is cattle; verily (they serve) to obtain cattle. There are five
oblations, curds, fried grains, groats, the cake, the milk mess. The Pankti
has five Padas ; the sacrifice is fivefold ; cattle are fivefold ; man is fivefold ;
for obtaining the sacrifice and cattle this is offered, also for the encircling
of cattle and the making firm of the pressings. Breath is the set of five *
1 For the ritual see 9$S. vi. 12 and 18. ' $ankh. more correctly notes that the formal
* The Anand. ed. has pratfpsyan, beginnings of the Terses most be changed
xiii. 2. * For the havispaiUcti see AB. ii. 24. For to alter a praifa into a y$yd.
the ritual see 9?S. ▼& 1.
419]
The Five Oblations and the Cakes
[ — xiii. 3
oblations; therefore the Hotr utters as the offering verse the same formulae
as the Maitravarnna for his directions ; for breath is the same. They say
1 The Re which he uses in the morning as offering verse is wearied for that
day; then how is it fresh in all the pressings?' In that he continues to
carry on with the pressings, (saying) ' In the morning, (the cakes) of the
morning pressing \ at the morning pressing, * Those of the midday pressing ',
at the midday pressing, ' Those of the third pressing ', at the third pressing,
thereby is it fresh 8. They say * ' Why in the morning 'only is there a milk
mess, and not in the midday or at the third pressing 1 ' ' The Maitravaruna
is the sacrifice ; the sacrifice is born at the morning pressing; a young boy's
portion is milk ; this is as if one should give the breast to a child on birth ;
it is old at the other two pressings ; when one grows one is past the breast
then. Therefore in the morning only is there a milk mess, and not in the
midday nor at the third pressing ' (is the answer).
The Cakes.
xiii. 3. c 0 l Agni, enjoy the oblation/ he says at each pressing as the
offering verse of the Svistakrt offering of the cake. Avatsara Prasravana *
was the Hotr of the gods. To him in that glory death attached itself;
death is Agni ; having delighted Agni by the oblation (saying), ' O Agni,
enjoy the oblation,' he was set free. Verily thus also a Hotr, who knowing
thus delights Agni by the oblation (saying) ' O Agni, enjoy the oblation,
is set free. Through these intermediate spaces the gods went to the world
of heaven ; to them in that glory death attached itself; death is Agni ; they
having delighted Agni by the oblation (saying) * O Agni, enjoy the oblation,'
were set free. Verily thus also a Hotr who knowing thus delights Agni
by the oblation (saying) ' O Agni, enjoy the oblation,' is set free. (The
words), ' O Agni, enjoy the oblation/ have six syllables ; this body has six
members and is sixfold ; thus ransoming the self by the self, having become
free of debt, he sacrifices. This is the Mantra of Avatsara Prasravana ; he
should not think ' By which now, by which shall I sacrifice ? ' ; he should
know ' Let me sacrifice by the Mantra made by a Rsi, the Re/
* The variants of the ydjy&s according to the
pressing make the decisive difference.
The praifaa are given in Seheftelowitz, JHi
Apokryphm dts fyoe&a. p. 146, where prdtah-
sdvasya (cf. p. 147) occurs for prcttahscna*
naeya here ; so in the Prayogas and
Anand. ed.
* For this see AB. ii. 22.
For the cakes of the pressings see AB. ii. 28.
For this point in the ritual, the yQjy& of
the Svistakrt offering, 99s. vii. 1. a
The y. 1. Pr&cravana is supported by
WwBbMK, the Anand. ed., and by
Max Mtiller's MS. at least once. There
is the same variation in the name of the
Plaksa Prasravana (Vedic IruUx, s.v.).
xiii. 4 — ] The Soma Sacrifice [420
xiii. 4. Now we have called the victim Soma ; and so the cakes. Ten are
they, shoots of Soma ; the old shoot, which they press here ; the glad shoot,
the waters ; the sap shoot, rice ; the male shoot, barley ; the bright shoot,
milk; the living shoot, the victim; the immortal shoot, gold; the Re
shoot; the Yajus shoot; the S&man shoot; these are the ten Soma shoots;
when all these unite, then is there Soma, then the pressed (Soma).
The Cups for two Deities.
xiii. 5. Having ' proceeded with the cakes, they proceed with (the cups)
for two deities. The cakes are the body of the sacrificer, (the cups) for
two deities the breaths; in that having proceeded with the cakes, they
proceed with (the cups) for two deities, verily thus they place s the breaths
in the sacrificer, to secure fullness of life in this world and immortality in
yonder world. So the sacrificer lives his full life in this world, he obtains
immortality, imperishableness in the world of heaven. The first is for
Indra and V&yu; Indra is speech, V&yu is breath; that for Mitra and
Varuna is the eye ; that for the Agvins is the ear ; those for two deities are
these breaths. Therefore without taking breath he utters the offering verse,
for the continuity of the breaths, for these breaths are continuous as it were ;
he does not utter the second va&at (thinking) ' Those for two deities are
the breaths, the second va$at call marks the completion ; let me not before
the time make the breaths completed ', for these breaths are yoked as it
were. He places that for Indra and V&yu on the front side, for it of these
breaths is designated as of the front side ; closer together as it were 8 around
the other two behind he deposits, for the eye and the ear are around this
as it were. Them he continues to hold (thinking) 'Let them not start
forward V He does not cover (thinking) ' (The cups) for two deities are
the breaths ; let me not cover the breaths.9
xiii. 6. ' This sweet Soma drink for thee ' is the offering verse 1 of the
Prasthitas, which distil sweetness, containing (the word) f sweet '• He
utters a second vasat, for the appeasing of the libations, for the support
of the libations. Then the Hotrakas sacrifice together ; verily thus they
1 For these cups, to Indra and V&yu, Varuna is probably thus to be rendered : dbhidMd-
and Mitra, and the Ayvins, see AB. ii. natoJi is less likely and does not explain
26-28, 80. For the ritual see 9£& vii. 2 the variant,
and 8. 4 pravartantai is odd (Whitney, Sansk. Or.
1 dadhdU is not so probable although it is f 787).
possible, and has strong MS, support xiii. 6. * For the Prasthitas and the Hotrakas'
(W wOBK, Anand. ed., and Max Muller's offerings and the eating of the libations
MS.). Cf. below, xiii. 9. see 99& vii. 4 and 5.
8 So abhidMnatan is taken by Vin&yaka and it
421]
The Prasthitas
[ — xiii. 8
release the sacrificer from indebtedness.8 The first eating is that of (the
cups) for two deities, then the sacrificial food, then the Hotr's goblet. The
cakes are the body of the sacrificer, (the cups) for two deities are the breaths ;
the sacrificial food is cattle and food ; by food are the breaths and the body
combined. Therefore the first eating is of (the cups) for two deities, then
sacrificial food, then the Hotr's bowl. Them he gives to the Adhvaryu ;
he does not let go (thinking) ' (The cups) for two deities are breaths ; let
me not let go the breaths.' Twice he eats of (the cup) for Indra and Vayu,
for twice he utters the vamt call for it ; once of (the cup) for Mitra and
Varuna, once for that for the A9VUIS. Turning it round on all sides he eats
of that for the Acvins, for by the ear he hears on all sides. The dregs
he pours down on the Hotr's bowl ; verily thus he makes them sharers in
the sacrificial food.
xiii. 7. Then 1 he invokes the sacrificial food ; carrying in his right hand
the second (portion of the) sacrificial food he in the left holds together, but
without allowing to touch, the Hotr's bowl and the cup (thinking) ' The
butter is a thunderbolt ; Soma is seed ; let me not harm seed by the thunder-
bolt.' He does not speak the formula of pouring * into it, he does not utter
benedictions. Having invoked the sacrificial food and having sniffed it he
pauses; he eats the second (portion of the) sacrificial food; then having
sipped water he eats of the Hotr's bowl. The Soma is the highest kind of
proper food ; verily thus all, having invoked the highest kind of proper
food, eat of it
xiii. 8. Next l the response of the Ach&v&ka. ' These dear songs the
sacrificer, the pourer, hath seized ; the Upavaktr is a support, the cows are
invited by us (he should say), if he does not desire to invite ; • He also is
invited ' he adds, if he desires to invite. The Ach&v&ka in response to the
invitation should run over as many verses as he can of the hymn,9 * Do ye
stay, go not away.' Or a Hot? (may do so) to an unwilling8 Ach&v&ka.
That is the expiation here.
* anrnatfiyai of M 1b possible as a dative of
purpose, but is clearly a conjectural
emendation.
1 See above AB. iii. 7, n, 2.
The sense of swwctt is very doubtful, and the
phrase may be corrupt
xiii. 8. l For the response of the Achavaka see
99& vii. 6, where, however, the verse, BY.
x. 19. 1, is attributed to the Achavaka if
not invited. Theuseofpraiyupahavaiaodd.
* The reading of the KB. is certain but the
sense most obscure ; Henry (VAgnitfoma,
p. 221) suggests praiifthatotopavakta (£98.
has °opavakia), but this is improbable.
The rendering given assumes the reading
pratitthopavakta ; for the Sandhi see $(S. i.
4. 5J' vii. 14. 9.
* Cf. KB. xv. 8, n. 4. Bead perhaps vd praH
prate.
xiii. 9 — ]
The Soma Sacrifice
[422
The Seasonal Cups.
xiii. 9. The * offerings to the seasons are the breaths ; in that they proceed
with the offerings to the seasons, verily thus they place the breaths in the
sacrificer. Breath is in three ways ordered, expiration, inspiration, cross-
breathing. Six (priests) sacrifice (saying) ' With the season/ verily thus they
place expiration in the sacrificer ; four * With the seasons ' ; verily thus they
place inspiration in the sacrificer ; twice (they sacrifice) afterwards, (saying)
' With the season ' ; verily thus they place cross-breathing in the sacrificer,1
to secure fullness of life in this world and immortality in yonder (world).
So the sacrificer lives a full life in this world and obtains immortality and
imperishableness in the world of heaven. The offerings to the seasons are
these breaths ; therefore without taking in breath they utter the offering
verses, for the continuity of the breaths, for these breaths are continuous
as it were. They do not say the second va§af (thinking) ' The offerings to
the seasons are the breaths ; the second vasat call marks the completion ;
let me not before the time make the breaths completed \ for these breaths
are yoked as it were. They say ' Why does he give directions to all (the
priests) (in the words), ' Let the Hotr utter the offering verse, let the Hot?
say the offering verse.' The Hotr is speech ; he says in effect, ' Let speech
utter the offering verse, let speech utter the offering verse.' The seven
Hotrs moreover are all these ; further it is said in a Re,8 ' The seven Hotr*
sacrifice according to due seasons.' In that he arranges two afterwards, it
is to avoid repetition. There are twelve; the year has twelve months;
verily (it serves) to obtain the year. If he should eat then, and any one
should say of him, 'Food over which no second vafot has been said is
unwholesome ; it has penetrated through his breaths,4 he will not live,' so
would it be. If he does not eat, and any one were to say of him, ' Food is
breath; he has separated himself from breath, he will not live,' so also
would it be. He should smear as it were, and sniff it, both here and in
the case of (the cups) for two deities ; this is the rule which they proclaim.
In that these two Adhvaryus cross each other and neither interferes with
the other, therefore season interferes not with season.
1 For the offerings to the seasons see AB. ii.
29. For the ritual see 99S. vii. 8.
* For dadh&tu see KB. xiii. 5.
8 See VS. xziii. 58 d; the allusion here is
omitted in the Vedie Concordant*.
4 prtin&n with vyagat is difficult but not im-
possible. There is no obvious correction
save, of course, prdndt as with pr&n&t
below, and possibly that should be read.
On the other hand the ace is found in
AB. several times, apparently as 'sepa-
rate7 and so destroy.
423] The Ajya Qastra [—xiv. 2
ADHYAYA XIV
The Soma Sacrifice {continued).
The Ajya Qastra.
xiv. 1. Next * as to the Ajya (Qastra). By the Ajya the gods conquered
all desires, all immortality; verily thus also the sacrificer by the Ajya
conquers all desires, all immortality. The Ajya is sixfold, the silent
muttering, the silent praise, the Puroruc, the hymn, the strength of the
hymn, and the offering verse. The year is sixfold in having six seasons ;
by this sixfold Ajya the gods obtained the sixfold year with its six seasons,
and by the year all desires, all immortality. Verily thus also the sacrificer by
this sixfold Ajya obtains the sixfold year with its six seasons, by the year
all desires, all immortality. In that he mutters in front the silent muttering,
(it is because) the sacrifice is the world of heaven ; thus, in that he mutters
the silent muttering in front, verily thus he produces a benediction, for the
attainment of the world of heaven. Then he recites inaudibly the silent
praise, to obtain all desires. ' Agni, light, light, Agni,' (he says) ; thus he
obtains this world of worlds, the morning pressing of the sacrifice. ' Indra,
light, light, Indra/ (he says) ; thus he obtains the world of the atmosphere
of worlds, the midday pressing of the sacrifice. 'Sun, light, light, sun/
(he says); thus he obtains yonder world of worlds, the third pressing
of the sacrifice. He who yonder gives heat is the Nivid, for he keeps
announcing all this. It is placed in front of the hymn at the morning
pressing, for (the sun) then is in front ; in the middle of the hymn at the
midday pressing, for it is then in the middle ; leaving over the last in the
third pressing, for then it has gone round to the west. Thus he keeps
placing2 the Nivid according to its appearance. They say ' Coloured8
(steeds) draw the morning pressing, white-backed the midday pressing,
those with a white gloss the third pressing/ Because of the sun also he
recites the Puroruc in twelve sentences ; the year has twelve months ;
verily (it serves) to obtain the year.
xiv. 2. Then he recites the seven-versed Ajya 1 ; the metres are seven ;
1 For the Ajya $astra see AB. ii. 81-41. For xiv. 2. l BV. iii. 18. The mode of recitation
the ritual 95s- ▼**• &• presume* that the second half-verse is to
* dadhad eti is certain, but beside the oomm. be pronounced samasta with the usual
is read only by M and W of Lindner's Pranava at the end, while there is a pause
MSS. The Anand. ed. has dadhateti. at the end of the first half- verse, which is
9 afyoya^i is rarely used as an epithet of colour recited as two Padas but without breath-
by itself, but this seems the sense here. ing in. Ct AB. ii. 86.
xiv. 2 — ] The Soma Sacrifice [424
verily (it serves) to obtain all the metres. It is in Anustubh verses ; the
Anustubh is speech ; whatever is described by speech, the Anustubh, all that
he obtains. He separates the two Fadas ; that is a symbol of generation ;
a man takes apart as it were (the limbs) of his wife. Further, in that he
takes apart, that is a symbol of support. Now that between these two Padas
is the face of death ; if a man say of one who breathes in at this place, ( He
has entered the face of death, he will not live ', so would it ba Therefore
without drawing in breath should he pass over; breath is immortality;
thus by immortality he crosses death. He utters the Pranava at the end
of the whole half -verse ; verily thus he hurls a thunderbolt at his evil
rival. They make up ten Gayatri verses, for the tenth Pada has eight
syllables. The Anustubh is the Gayatri ; the metre of Agni is the Gayatri ;
ten cups the Adhvaryu draws at the morning pressing; to nine (verses)
they sing with the Bahispavamana (Stotra), the tenth is the call hvh ; these
ten they taking separately make up the Viraj ; the Viraj is all proper food ;
having procured that they deposit it in the sacrificer. Thrice (he recites)
with the first, thrice with the last ; they make up eleven ; the twelfth is
the offering verse; the year has twelve months; verily (they serve) to
obtain the year. They, recited together, make up sixteen Gayatris ; thus
the Ajya becomes converted into Gayatri verses. He utters as offering
verse one to Agni and Indra ; verily thus he makes Indra a half-sharer in
the pressing. * In the offering verse give the deities a portion,' Eausitaki
used to say. The Viraj has thirty-three syllables; the gods are thirty-
three ; he makes the gods sharers in the syllables. ' O Agni, with Indra,
in the home of the generous one,' leaving over this Pada,* he breathes in at
the half- verse of the Viraj ; the Viraj is prosperity and proper food ; thus
on the Viraj as prosperity and proper food he finds support. With the
second half of the Viraj he utters the ixx$at call ; verily thus in the world
of heaven he places the sacrificer; he utters the second va§at, for the
healing of the libations, for the support of the libations.
xiv. 8. ' Let us two recite V he calls out at the morning pressing ; in that
they make the Pranava pure, it is a symbol of this world ; in that they
make it end in m, it is one of yonder (world). In that they make the
Pranava pure, (it is thinking) ' Turned away is yonder world ; let us not go
turning away.' Moreover, this world is generation ; verily (it serves) for
generation ; this world is a support ; verily (it serves) for support. ' Let us
recite, O divine one,' the Adhvaryu (replies). These are eight syllables.
'The hymn hath been uttered/ the Hotr should say inaudibly at the
* BY. iii. 25. 4. 12 ; Caland and Henry, L'Agnistoma,
1 For the Ahavas and responses see AB. iii p. 282.
425] The Ajya Qastra [ — xiv. 4
morning pressing; 'Reciter of hymns', the Adhvaryu (replies). These are
eight. Having begun the pressing with the G&yatri they have found
support in the Gayatri. ' O Adhvaryu, let us two recite/ he calls out at
the midday pressing. ' Let us recite, 0 divine one,' the Adhvaryu (replies).
These are eleven syllables. ' The hymn hath been uttered to Indra ', the
Hotr should say inaudibly at the midday pressing. ' Reciter of hymns ',
the Adhvaryu (replies). These are eleven. Having begun the pressing
with the Tris$ubh they have found support on the Tristubh. ' O Adhvaryu,
let, let us two recite/ he calls out towards (him) at the third pressing. ' Let*
let us recite, O divine one/ the Adhvaryu (replies). There are twelve
syllables roughly,8 thirteen. ' The hymn hath been uttered to Indra, to
the gods/ the Hotr should say inaudibly at the third pressing. ' Reciter of
hymns ', the Adhvaryu (replies). These are twelve exactly. Having begun
the pressing with the Jagati they have found support on the Jagati. This
is what is placed in the middle. If he uses here a transposed metre, still the
metres are in order and carry the sacrifice of him who knows thus. ' More-
over the following verse has been declared ', he used to say, ' That the Gayatri
is deposited on the Gayatri, or that they fashioned the Tristubh from the
Tristubh, or that the Jagati Fada is placed on the Jagati, they who know
this obtain immortality.' In that these deities are fixed on these worlds,
Agni as connected with the Gayatri here is fixed in this world of the
G&yatri, Vayu as connected with the Tristubh is fixed in the world of the
atmosphere connected with the Tristubh ; yonder sun as connected with the
Jagati is fixed in yonder world connected with the Jagati.
The Praiiga Qastra.
xiv. 4. Having recited the Ajya, he recites the PraOga.1 The Ajya is the
body of the sacrificer, the Pratiga the breaths ; in that having recited the
Ajya he recites the Pratiga, verily thus he places breaths in the sacrificer,
to secure fullness of life in this world and immortality in yonder world.
So the sacrificer lives a full life in this world, and obtains immortality and
imperishableness in the world of heaven. When the Pavam&na has been
sung, he recites the Ajya. When the Ajya (Stotra) has been sung, (he
* M has Umafma; the sense is oonjeetural, Prolegomena, pp. 878 *sg.
but plausible. The number of syllables 1 For the Praiiga 9astra see AB. iii. 1-4. This
is thirteen instead of twelve, to eorre- chapter deals with the seven Trieas of
spond with the Jagati metre of the third which it is composed (BV. i. 2. 1-8 ; 4-6 ;
pressing. The number 9 is only arrived at 7-9 ; 8. 1-8 ; 4-6 ; 7-9 ; 10-12) and the
in av&ctndr&yoktham dtvebhyah by leaving relation Jto the Grahas. For the relation-
in operation the full Sandhi, contrary ship of Ajya and Praiiga see Weber, Ind.
to the usage of the AB. Cf. Oldenberg, Stud. x. 878, 874.
54 [r.o.s. is]
xiv. 4 — ] The Soma Sacrifice [426
recites) the Prattga. The Prattga is the hymn of the Pavam&na ; the Ajya
is the hymn of the Ajya. . Thus he transposes the two ; it is as if one were
to intertwine the outer reins of a chariot. ' Thus he accompanies the cups \
Kausitaki used to say; yonder cup for Vayu and Indra and Vayu (he
accompanies) by that (recitation) for Vayu and for Indra and Vayu ; that
for Mitra and Varuna with that for Mitra and Varuna ; that for the Af vins
with that for the Af vins ; in that he utters the offering verses for the
Prasthitas, that (he accompanies) with that for Indra ; in that the Hotrakas
sacrifice together, that with that for the All-gods. Sarasvati is speech in
all the pressings. He yonder who makes heat is the Puroruc, for he shines
in front; again breath is the Puroruc, while the hymn is the body; the
body is the Puroruc and the hymn is cattle and offspring; therefore he
should not utter any call between the Puroruc and the hymn *. Reciting the
hymn with the Puroruc, he calls aloud for each Puroruc ; ' V&yu, proceeding
in front ' is the symbol of expiration ; ' O Vayu ' is the symbol of inspiration.
He recites the Prattga as G&yatri ; thereby the morning pressing is obtained ;
(he recites it) as addressed to Indra; thereby the midday pressing is
obtained ; (he recites it) as addressed to the All-gods ; thereby the third
pressing is obtained.
xiv. 5. Then * he recites a Puroruc addressed to the All-gods. It is of six
feet ; the seasons some call it. The seasons are six ; he recites each two feet
of it separately ; therefore the seasons are united in pairs and called ' Summer,
the rains, and winter/ Some recite the Puroruc for Sarasvati ; he should
not do so ; it is superfluous ; speech has of itself radiance ; speech is the
Puroruc. 'O Vftyu, come hither, O lovely one ' and ' 0 Afvins, sacrificial food ',
these two (hymns) are the Prattga ; (they are) of nine verses and of twelve
verses; these make twenty -one; the four (verse) Stoma, the highest of Stomas,
is twenty-onefold; thus he obtains the highest Stoma; in that, further,
there are twenty-one, and the months are twelve, the seasons five, these
worlds three, and yonder sun the twenty-first, verily thereby he places the
eacrificer in identity of world with (the sun). There are seven triplets ;
the metres are seven ; verily (they serve) to obtain all the metres. More-
over with these the gods appropriated the seven heptads of the Asuras ;
verily thus also the sacrificer appropriates the seven heptads of the rival
who hates him. In the beginning the morning pressing was Agni's, the
midday pressing Indra's, the third pressing the All-gods'. Agni desired
' Let me have a share in the midday pressing, also in the third pressing.'
s The hymn has at the beginning only a before the Puroruc
Purorue and then the first verse ; after- l For the ritual see Q<}8. vii. 10. There a
wards before each new triplet it has an Purorue for Sarasvati, here forbidden, is
Ahava, withthe response of the Adhvaryu, given without qualification.
427] Preliminary Rites [ — xv. i
Indra desired ' Let me have a share in the morning pressing, also in the
third pressing/ The All-gods desired, ' Let us have a share in the midday
pressing, also in the morning pressing/ These deities thenceforward
extended the morning pressing from the third pressing; in that they
extended (abhiprdyunjata), that is why the Prattga has its name. There-
fore many deities are praised at the Prauga; therefore all the pressings
have all the deities. Having recited the hymn *, ' With all the sweet Soma
drink ', he utters the offering verse for the All-gods, for the hymn is for the
All-gods ; in Gayatri, the morning pressing is connected with the Gayatri.
He should recite the second vasat*
ADHYAYA XV
The Soma Sacbifick (continued).
Preliminary Mites.
xv. 1. The1 Gods having praised the pressing stones with the Arbuda
(hymn *) and the verses for (Soma), the purifying, obtained immortality,
obtained truth and resolve. Verily thus also the sacrificer in that he praises
the pressing stones with the Arbuda (hymn) and the verses for (Soma),
the purifying, obtains immortality, obtains truth and resolve. When the
Pavamana has been sung, they proceed with the pot of milk, for this is the
time for it ; moreover (it serves) to give the pressing sap. Then they proceed
with the set of five oblations ; the explanation of this has been given. At
the midday he utters a verse of Bharadvaja's as the offering verse for the
Prasthitas ; at the midday Bharadvaja gave Soma to Indra. It is a Tris^ubh
verse, addressed to Indra ; the midday pressing is connected with Indra and
the Tristubh. He says the second vasat, for the healing of the libations,
for the support of the libations. Then the Hotrakas sacrifice together;
the explanation of these (offerings) has been given ; then come the sacrificial
food and the Hotr's bowl ; the explanation of that has been given. When
the Daksina offerings have been made, the fees are taken, for then the
pressing stops. Moreover he ransoms himself in that the fees are taken :
moreover with the fees he makes strong the sacrifice ; in that with the fees he
makes strong (daksayati) the sacrifice, therefore has the fee its name. The
Sattra has the self as the Daksina ; therefore day by day should they mutter,
1 Here let me take myself as a fee for fair fame, for the world of heaven,
3 The subj. is strange and doubtful ; cf. p. 87. see Anartlya on 9£S. vii. 15. 16. Cf
1 For the ritual see 90S. vii. 15-19. AB. vii. 1 and 2.
* RV. x. 94. For the Pavam&nlB to be used
tfv. l — ] The Soma Sacrifice [428
for immortality ' ; verily thus they take themselves as a fee for fair fame,
for the world of heaven, for immortality. Having recited (a verse8) by
Vi^vamitra as the invitatory (verse) of the cup for the Maruts, he utters
(a verse 4) by Vi9v&mitra as the offering verse ; the cup for the Maruts is
the continuity of the pressing ; Vi9vamitra is speech ; by speech the sacrifice
is continued. These are two Tristubhs addressed to Indra; the midday
pressing is connected with Indra and the Tris^ubh. He says the second
vasat, for the healing of the libations, for the support of the libations.
The Marutvatlya Qastra.
xv. 2. Then1 he recites the sixfold Marutvatlya; the year has six
seasons ; verily (it serves) to obtain the year. He recites the six metres,
Anue^ubh, Gayatri, Brhati, Usnih, Tris^ubh, and Jagati. Therefore is it sixfold.
With an Anustubh 9, c Thee like a car for aid ', he begins the Marutvatlya.
The Marutvatlya is the hymn of the Pavam&na ; the metre of Soma is the
Anustubh. The explanation of the transposition of the Padas has been given.
He recites Gayatri verses ; Gayatri verses are breath ; verily thus he places,
breath in himself. * This drink, O bright one, is pressed ' is the antistrophe 3,
containing the words 'pressed9 and 'drink', for it is the hymn of the
Pavam&na. ' O Indra, come nearer ' is a Pragatha 4 inviting Indra. ' Nearer
let us approach ', the Maruts said to him encouraging him ; he said ' Having
conquered and slain Vrtra, this is my Soma drinking along with you/
This is his Soma drinking along with them. ' Forward now, Brahmanaspati '
is (a Pragatha) addressed to Brahmanaspati * and contains (the word) ' For-
ward '. ' Smite ', Brahman said to him, encouraging him ; he said, ' Having
conquered and slain Vjira, this is my Soma drinking along with you.'
This is the Soma drinking of Brahman. ' In it give the gods a share ',
Kausltaki used to say. ' In which Indra, V aruna, Mitra, Aryaman, the gods,
made their homes ', in this 6 are the gods given a share. They say ' In that
in there is no strophe nor antistrophe, but an invitation to Indra and
(a triplet) addressed to Brahmanaspati, then why are they recited repeating
them and making them into Eakubh (verses) ? ' The Saman singers sing with
repetition in the Pavam&na ; verily thus is a symbol of it produced. * Agni,
like Bhaga, is leader of the folk9 and 'Thou with insight art keen of
8 RV. iii. 51. 7. xxiv. 2; xxv. 3).
« RV. iii. 47. 2. • RV. viii. 2. 1-8 (also cited xix. 8 ; xx. 2 ;
1 For the Marutvatlya (astra of the midday xxiv. 2; xxv. 8).
pressing, see AB. iii. 12-21. For the * RV. yiii. 58. 5 and 6.
ritual see 9£S. vii. 9. 6-25. ■ RV. i. 40. 5 and 6.
3 RV. viii. 68. 1 (also cited xix. 8 ; xx. 2 ; ♦ RV. i. 40. 5 6.
429] Th6 Marutvatiya Qastra [ — xv. 3
insight, O Soma ' are addressed to Agni and Soma.7 Agni and Soma were
within Vrtra ; Indra was unable to hurl his bolt against them ; they went
out for this share and for that which is theirs in the full moon sacrifice.
The Marutvatiya is a hymn connected with the slaying of Vrtra; by it
Indra slew Vrtra.
xt. 3. f The Maruts, rich in dew, swell the waters' is the water-swelling
(verse) ; l the water-swelling (verse) is the waters ; in that over Vrtra
slain the waters went apart, in that they swelled, thus it is (called) the
water-swelling. It is a Jagati verse; through it all the pressings are
JagatL 'Thou hast been born, dread, for impetuous strength' is the
Marutvatiya2 containing the word 'born'. Indra is born, in that he
slew Vj-tra; thus he who sacrifices is born. At the first (verse) of it
the Adhvaryu responds once with (a response) containing the form mad ; 3
here Indra for the first time was drunken (amddyat). The Marutvatiya is
a hymn, winning battles; thereby Indra won battles. In the middle
of it he places a Nivid ; in the middle of the body is food placed ; then
he recites Nivids; the Nivids are the breaths; verily thus he places the
breaths in himself. Each quarter verse of these he recites taking it
separately; verily thus each breath he places in himself; with the last
he utters the Pranava; thus he lets go this breath; therefore all the
breaths breath along this breath. Now they say ' The Nivids are food ' ;
therefore should he recite them quietly, for not hastening as it were he
eats unpleasant4 food. ( Those who magnified thee, O bounteous one,
at the slaying of the dragon', having recited the hymn, (this verse6)
he utters as the offering verse. ' Who in the affair with Qambara, who in
the fight for cattle, O lord of the bays ', (he says) ; * with them he per-
formed these heroic deeds; with them is this his Soma drinking. The
verse is a Tristubh addressed to Indra, for the midday pressing is connected
with Indra and the Tristubh. He says the second va&at, for the healing
of the libations, for the support of the libations. The first Anustubh is
speech ; after it follow five Gayatris ; the invitation to Indra is the mind 5 ;
(the couplet) addressed to Brahmanaspati is the ear; the three of common
character6 are expiration, inspiration, and cross-breathing; the hymn is
the body; the Nivid what is within the body; the concluding verse a
support ; the offering verse food.
7 BY. iii. 20. 4 ; i. 91. 2. xiii. 8 vd pratikdminam should be read, and
1 RV. i. 64. 6. so in ££8. vii. 6. 9 ; as annddya is
* RV. x. 78 (also cited in KB. xxi. 2 ; xxiv. 2 ; normally neater the form is a transfer to
xxv. 8). ajdyata is not necessary. the a class.
> i.e. mod in foUsdmodaiva. SeeKB.xvi.8, n.5. * RV. iii. 47. 4.
* PW. takes this as ' unpleasant ', and in KB. ' The Dhayyas, RV. iii. 20. 4 ; i. 91. 2 ; 64. 6.
xv. 4 — ] The Soma Sacrifice [430
The Niskevalya Qastra.
xv. 4 (Next) l the Niskevalya. Both before and after are many gods
mentioned in recitation ; but the Niskevalya is Indra's only ; that is why
the Niskevalya has its name. In that he begins with a Brhati, and he
who gives heat here is connected with the Brhati, thus he makes him to
prosper with his own symbol. He makes two into three by repetition;
that is the symbol of generation ; two as it were are there at first, then
they are propagated. Having recited the strophe, he recites the anti-
strophe ; the strophe is the self ; the antistrophe the offspring ; therefore
he should make the antistrophe to be corresponding in form ; a correspond-
ing one is born in his offspring, not one who does not correspond. He recites
a supplementary verse; the supplementary verse is breath; verily thus
in himself he places breath. He recites a Pragatha; the Prag&tha is
cattle ; verily (it serves) to obtain cattle. Moreover the Brhati Pragatha
is expiration and inspiration ; verily thus he places expiration and inspira-
tion in himself. 'I shall proclaim the manly deeds of Indra9 is the
Niskevalya of fifteen verses;3 the thunderbolt is fifteenfold ; verily thus
with the thunderbolt he smites the evil of the sacrificer. In the middle
*
of it he places a Nivid ; in the middle of the body is food placed ; then
he recites Nivids ; the Nivids are the breaths ; verily thus he places the
breaths in himself. Each quarter verse of these he recites, taking it
separately; verily thus each breath he places in himself; with the last
he utters the Pranava; thus he lets go this breath; therefore all the
breaths breathe along this breath. Now they say ' The Nivids are food ' ;
therefore should he recite them quietly, for not hastening as it were he
eats unpleasant food. He should recite the concluding verse in a lower tone ;
so is his wife unlikely to fall away. (He should recite) in still lower a
tone ; 8 so does his wife become as it were not uplifted in her mind. In
that he gives a horse, and the horse is Indra, for the hymn is connected
with Indra, verily thus he delights Indra. The strophe is the self ; the
antistrophe offspring; the supplementary verse the wife; cattle the
Pragatha ; the hymn the body ; the Nivid what is within the body ; the
concluding verse a support ; the offering verse food.
xv. 5. When * the Pavamana was being sung, death clung to the
Hotf ; he removed it by the Ajya (Qastra) except from the strophe;
1 For the Niskevalya ^astra see AB. iii. 22- ed. The seme mart be as translated,
24. For the ritual £$S. vii. 20 ; viii. 17. but the reading is uncertain.
' RV. i. 82 (also cited in KB. xx. 4 ; xxiv. 2). xv. 6. * Cf. AB. iii. 14.
• anud&ffitatar&m is read in M and the Anand.
431] The Niskevalya Qastra [ — xvi. 1
when the Ajya ' Stotra (was being sung) it clung (to him) ; he removed it
by the Pratiga except from the strophe ; when the Madhyamdina Pavamana
(was being sung) it clung to him ; he removed it by the Marutvatiya except
from the strophe. In the Niskevalya he begins with the strophe ; that is
as one in freedom from fear having removed death, like one having been
set free.8 They say, ' There is a Niskevalya here, and a Niskevalya there
in the Mahavrata. There are recited there (metres) increasing by four ; how
here are they obtained ? ' There are even more realized here ; the strophe
and antistrophe, recited together, make up the seven increasing by four,
and there is a four-syllable foot left over. They are cattle ; these cattle
he confers upon the sacrificer. The Agnistoma is the Viraj ; they make
up a hundred and ninety strophes ; he attains clearly the symbol of the
Agnistoma in that he uses a Viraj as offering verse. * Drink the Soma,
O Indra, let it delight thee ', having left over this quarter verse he takes
breath in at the half verse of the Viraj ; the Viraj is prosperity and proper
food ; thus he finds support in the Viraj as prosperity and proper food.
He says vasat with the second half verse of the Viraj ; verily thus he
places the sacrificer in the world of heaven. He says the second vasat,
for the healing of the libations, for the support of the libations.
ADHYAYA XVI
The Soma Sacrifice (continued).
The Aditya Cup.
xvi. 1. The 1 morning pressing belongs to the Vasus, the midday pressing
to the Rudras, the third pressing to the Adityas. In that he commences
the third pressing with the Aditya cup, verily thus he begins with its
own deity. Moreover this pressing has the sap extracted, in that it is
the third pressing. The Aditya cup is full of sap; thereby verily he
makes the third pressing possessed of sap. Having recited a Tristubh
as the invitatory verse for the Aditya cup, he utters a Tristubh as the
offering verse ; the Tristubh is might and strength ; verily thus he confers
might and strength upon the sacrificer. He does not say the second
vasat (thinking) ' The Aditya cup is the continuity of the pressing ; the
2 BOmdjye looks like a gloss on Ojyt, but poss- 1 For the Aditya cup and the other offerings
ibly the first tijye is to be taken with here mentioned, see f^S. viii. 1 and 2 ;
strotriydt. The expression is awkward. Caland and Henry, UAgnittoma, pp.
8 Possibly a gloss. 880-382.
xvi. l — ] The Soma Sacrifice [432
second vamf call is the completion ; let me not before the time complete
the pressing/ The offering verse 8 contains (the words) ' be drunk ', for
the third pressing is connected with ( be drunk '. Then when the Pava-
m&na has been sung, they proceed with the victim, for this is the time
for it; moreover (it serves) to confer sap on the pressing. Then they
proceed with the five-oblation (sacrifice) ; the explanation of this has been
given. He recites at the third pressing verses to Indra and the Rbhus 3
for the filling (of the bowls). When the Rbhus attained the love of
Prajapati, then Indra gave them a share in the Soma drinking. Therefore
they do not sing to verses to the Rbhus; but they call it the Arbhava
Pavamana. At the third pressing he uses as offering verse for the
Prasthitas (a verse) 4 addressed to Indra and the Rbhus ; verily thus he
makes Indra a half -sharer in the pressing ; in Jagati metre, for the third
pressing is connected with the Jagati ; containing (the words) c be drunk ',
for the third pressing is connected with ' be drunk '. He says the second
vasat, for the healing of the libations, for the support of the libations.
Then the Hotrakas sacrifice together ; the explanation of these (offerings)
has been given. Then the sacrificial food, then the Hotr's bowl; the
explanation of this has been given. At the third pressing they offer cakes
for the fathers ; verily thus they delight the fathers.
The Sdvitra Cup.
xvi 2. Then 1 they proceed with the cup for Savitr. At first they offered
to him at the morning pressing; offspring were not born; then at the
midday pressing; they were not born even then; then at the third
pressing they offered to him; then offspring were born. Therefore at
the third pressing is Savitr fixed. Moreover Savitr is one of the Adityas ;
the third pressing belongs to the Adityas; therefore they offer to him
at the third pressing. Having recited a Tristubh * as the invitatory verse
for the cup for Savitr, he utters a Jagati 3 as the offering verse ; the
Tristubh is might and strength ; the Jagati is cattle ; verily thus at the
end he finds support in might, in strength, and in cattle. He does not
say for it the second vamt (thinking) ' The cup for Savitr is breath ; the
second va§at call is the completion ; let me not before the time complete
breath ', for breath here is yoked as it were. The offering verse contains
(the words) ' be drunk ', for the third pressing is connected with € be drunk '.
* TheverseisRV. vii.61.2. and Henry, iTAgniitoma, pp. 862, 863.
8 RV. iv. 86. Cf. AB. iii. 29.
« RV. iii. 60. 6. » RV. iv. 64. 1.
1 For the ritual see ££8. viii. 8. 1-4 ; Caland » Given in ffS. viii. 8. 4.
433] The Vaifvadeva Qastra [ — xvi. 4
The Vaifvadeva Qastra.
xvi. 3. He 1 begins the Vai$vadeva with Savitr ; on the instigation of
Savitr the gods brought together the third pressing ; therefore the strophe
and antistrophe and hymn2 are all Savitr's. He begins the Vai<jvadeva
with an Anustubh, ' That of Savitr we choose.' The Vai$vadeva is the
hymn of the Pavam&na; the metre of Soma is the Anustubh. The
explanation of the division of the quarter verses has been given. He
recites Gayatri verses; Gayatri verses are breath; verily thus he
places breath in himself. He recites a hymn to Savitr, for a cup has
been drawn for Savitr ; verily therewith he accompanies it. He recites
(a verse) for Vayu ; 8 (the verse) for V&yu is breath ; verily thus he places
breath in himself. In the recitation of this he releases (the cups) for
two deities in Vayu, the breaths in the breath. He recites (the hymn 4)
to sky and earth; sky and earth are supports; verily (it serves) for
support. In this the Adhvaryu responds with (a formula containing
the word5) mad, for the third pressing is connected with 'be drunk'
(mad). He recites (the verse6) 'Maker of fair forms'; that which has
a fair form is food; verily thus he places food in himself. Moreover
this is the Soma drinking of the forms; verily thus he places form in
himself. He recites (a hymn7) to the Rbhus, for then Prajapati made
preparation for them ; therefore (the hymn) to the Rbhus is recited here.
Then he recites (verses) * to Vena, to the Adityas, and to Brhaspati ; with
these he accompanies the Qukra and Manthin cups and the Agrayana
cup ; moreover this is the Vaifvadeva Qastra,9 (so it serves) to secure that
none of the deities are excluded. He recites the Vaiijvadeva, for the
Vaifvadeva cup has been drawn; verily therewith he accompanies it.
The concluding verse 10 he recites twice by quarter verses, the third time
by half verses ; it makes up a Viraj ; the Viraj is prosperity and proper
food ; (verily it serves) to obtain the Vir&j as prosperity and proper food.
Four hymns he recites in the Vaifvadeva; the Vai<;vadeva is cattle ; cattle
are fourfold, and also four-footed; verily (they serve) to obtain cattle.
Therefore he should recite it abidingly ; with him cattle abide.
xvi. 4. He recites the Vai^vadeva with sixteen calls ; 1 all this is of sixteen
1 For the Vaicvadeva Qastra see AB. iii. 26- 7 RV. i. 111.
82. For the ritual see 9?S. viii. 8. 6-19. 8 RV. x. 128. 1 ; 68. 8 ; iv. 60. 6.
1 BV. v. 82. 1-8 ; 4-« ; iv. 64. • RV. i. 89.
> Not in RV. Given in full at 9£S. viii. 8. 10. 10 RV. i. 89. 10.
« BV. i. 169. xvi. 4. 1 That is, it occurs sixteen times ; see
• L e. fotodmo daita, treated as prisd modaiva. Caland and Henry, VAgnittoma, p. 866.
• BV. i. 4. 1. C£ Weber, Ind. Stud. ix. Ill, n. 1.
55 [b.o.s. m]
xvi. 4 — ] The Soma Sacrifice [434
parts; verily (it serves) to obtain all this. It is seventeen! old ; eleven
deities, four Nivids, the strength of the litany, and the offering verse;
Prajapati is seventeenfold ; that rite is beneficial which is commensurate
with Prajapati. Having recited the litany, he says an offering verse1
for the All-gods, * O All-gods, hearken to this my call ', for the litany
is for the All-gods; containing (the words) 'be drunk', for the third
pressing is connected with ' be drunk ' ; in Tristubh metre ; the Tristubh
is might and strength ; verily thus he places might and strength in the
sacrificer. He says the second vasat, for the healing of the libations, for
the support of the libations. The first Anus$ubh yonder is speech ; five
Gayatri verses follow the Anuftubh ; (the hymn) to Savitr is mind ; (the
verse) to V&yu is breath ; (the hymn) to earth and sky is the eyes ; there
is the breath here which is not distinct in (the verse), 'Maker of fair
forms ' ; (the hymn) to the Rbhus is the ear ; the three isolated verses
are expiration, inspiration, and cross-breathing; the hymn is the body;
the Nivid what is within the body; the concluding verse a support;
the offering verse is food. They say ' Why are the holy power and the
lordly power unstable, the subjects stable '. c The morning pressing is
the holy power, the midday pressing the lordly power, the third pressing
is the subjects ; in that at the morning pressing and the midday pressing
he concludes just as it may occur, therefore the Brahmans* rule the
people insecurely, insecurely also the Ksatriyas; in that the concluding
verse of the third pressing is stable, therefore are the subjects stable*
(is the reply).
xvi. 5. ' Say l the offering verse for the ghee ' and ' Say the offering verse
for the Soma drink ', he says ; by ghee and by Soma is the sacrifice carried
on; these here he delights (thinking) 'They delighted shall support the
sacrifice.' Inaudibly he says the offering verse for the ghee; ghee is
a pouring of seed ; inaudibly is seed poured. In that he says the offering
verse aloud for the Soma drink, (it is because) Soma is the moon, and the
moon is distinct. ' After it he should not perform any additional offering/
they say, ' So do they yonder from yonder look s back on this (world) '•
But the rule is, ' Let him perform '. The butter is the world of the gods,
the Soma the world of the fathers ; verily thus they arise from the world
* RV. yi. 52. 18. cam. The answer here is in the affirma-
8 brOhman&k must be read. The Anand. ed. tive, but 99&» vlii. 4 treats it as optional.
has brtttmonyopnyd*. Cf. Caland and Henry, L'Agniftoma, pp.
1 The question here discussed is whether a 862-4.
third offering should be made to Visnu * parydvartanRti in O marg. is a natural but
after the two for Agni and Soma, the needless correction ; so the eomm. in
first of butter, the latter of a aaumya causative sense.
435] The Vaigvadeva Qastra [ — xvi. 7
of the fathers to the world of the gods8. ' Moreover thus they delight the
fathers only in that they proceed with the Soma drink ; moreover thus the
Upasads are left over/ they say. In the Upasads he sacrifices to Agnir
Soma, and Visnu and to match this here also to Agni, Soma, and Visnu.
They take the Soma drink to the Sadas ; the Hotr takes it and deposits it ;
then he looks at himself in the melted butter in it and with two fingers
touches the melted butter ; (with the words) ' Thou art the guardian of the
eye, guard mine eye/ he should rub his eyes ; verily thus he guards his eyes.
It he hands over to the Udgatrs.
The Pdtnlvata Cup.
xvi. 6. Then 1 they proceed with the P&tnivata cup ; verily thus they
make the wives of the gods sharers in the Ahavanrya. He does not say for it
the second vasat, for it is mixed with butter, and butter has no share in the
second va§at call. Inaudibly he says the offering verse ; the P&tnivata cup
is a pouring of seed ; inaudibly is seed poured. He does not say the second
vasat (thinking) 'The Patnivata cup is a pouring of seed ; the second va§at
is completion ; let me not before the due time complete the pouring of seed.'
The offering verse * contains (the words) ' be drunk ', for the third pressing
is connected with ' be drunk \ They say ' Since this is the offering verse of
the Ne8$r, then why does the Agnidhra say it as an offering verse 1 ' ' This
offering verse is connected with Agni ; the Agnidhra is connected with Agni ;
therefore the Agnidhra uses it as an offering verse ; moreover, thus the va§at
calls of these unuttered become the same ' (is the reply).
The Agnimaruta Qastra.
xvi. 7. He l recites the Agnimaruta with twenty-one calls ; the four- verse
Stoma, the highest of Stomas on which support is to be found, is twenty*
onefold ; verily (it serves)' for a support. The (Qastra) is twenty-fourfold ;
there are twenty joinings ; these make forty-four ; the Tristubh has forty-
four syllables ; the Tristubh is might and strength ; verily thus he places
might and strength in the sacrificer. He recites (a hymn *) to Vaifvanara,
for a cup for Vaifvanara has been drawn ; verily therewith he accompanies
8 Perhaps this is the division of the sentence xvi. 7. l For the Agnimaruta Qastra see AB.
best to be adopted. Cf. below KB. xvi. 8. iii 88-88. For the ritual see 9£S. viii.
1 The Patnivata cup is one for Agni with the 5 and 6. For the calls in this Qastra see
wives of the gods QxUnloarU) ; see 95s- the rules in £$S. viii. 7 ; Caland and
viii. 5 ; Caland and Henry, L'Agniftoma, Henry, VAgniftoma, p. 878.
pp. 866, 867. > RV. iii 8.
• RV. iii. 6. ».
XVU 7 — ]
The Soma Sacrifice
[436
it He recites (a verse 3) to Rudra ; Rudra is dread ; verily thus he makes
medicine ; moveover his share is at the end ; therefore in the end Qastra he
recites it. He recites (a hymn 4) to the Maruts ; Rudra has them as his
horde ; verily thus he makes him prosper with his own horde. Then come
the strophe and antistrophe of the YajfLayajfiiya 6 ; these two he recites in
the middle to frighten, for in the middle of the body is the womb placed to
frighten. He recites (a hymn6) to Jatavedas; thereby is it called the
Agnimaruta (Qastra). Therefore should he recite it quickly, just as one
escaping a forest fire. He recites (verses7) with the waters as deities;
the waters are healing and medicine ; verily thus at the end in the sacrifice
are healing and medicine produced. Therefore should he recite them
slowly, just as one spraying himself in the waters. He recites ( the Dragon
of the Deep ' * ; the dragon of the deep is Agni ; him with it he makes to
glow ; moreover, with it he accompanies the altars. He recites ' the wives
of the gods ' ° and ' Raka ' 10 ; verily with these he accompanies the Patnivata
cup ; moreover, the wives have their portion at the end ; therefore in the
end Qastra he recites these verses.
xvL 8. He recites the Aksarapanktis 1 ; the Aksarapanktis are cattle ;
verily (they serve) to obtain cattle ; moreover, the Aksarapanktis are expira-
tion and inspiration ; thereby then he places expiration and inspiration in
himself; moreover (they serve) to secure the presence of Indra in the
Qastra. He recites (verses) to the fathers * and to Tama 8 ; verily thus
he accompanies the Nan^ansa cups; moreover the fathers have their
portion at the end ; therefore he recites these (verses) in the end Qastra.
He recites (the verses 4) ' Sweet indeed is he ' ; verily with them he makes
sweet the Soma for Indra ; moreover, Indra is the world of the gods, Tama
the world of the fathers ; verily thus he arises from the world of the fathers
to the world of the gods. To them the Adhvaryu responds with (a formula
containing the word) 'mad', for the third pressing is connected with
'be drunk'. He recites (a verse) to Visnu and Yaruna6; the sacrifice is
> RV. ii. 88. 1.
* RV. i. 87.
* RV. Yi. 48. 1, 2 ; vii. 16. 11, 12 (made into
three verses in each case). The Anand.
ed. has ttt absurdly.
* RV. L 148. The variant °moktyamdnah of M
is an easy variation, but not necessary
nor so probable as the text, whioh shows
mokfa as a desiderative basis without the
sense of spiritual freedom.
* RV. x. 9. 1-8.
* RV vi. 60. 14. Here, as in the next case,
either the names are made up of the
first words of the verses, or fafa means
' celebrate '. The first is clearly the case
in JMr budhnyam fatksatL
• RV. v. 46. 7, 8.
"> RV. ii. 82. 4, 6.
i RV. vi. 44. 7-9.
RV. x. 15. 1-8.
RV. x. 14. 4, 8 and 5.
RV. vi. 47. 1-8. For the last words of the
sentence cf. above KB. xvi. 5.
' Not in RV. AV. vii 25. 1 has one version,
A9S. v. 20 another.
437]
The Agnimaruta Qastra
[ — xvi. 9
connected with Visnu and Varuna : whatever mistake or error there is in
• • • *
the sacrifice, that with this he remedies ; verily this is medicine. He recites
(a verse) to Visnu 6 and (a verse) to Agni 7 ; of the gods Agni and Visnu are
those whose portions are at the end ; therefore these he recites in the end
Qastra. He concludes with (a verse) to Indra,8 for he is Indra's ; verily him
Indra at the end establishes.9
xvi. 9. * What is the deity of the Soma ? ' * Madhuka asked Qaugra. He,
after running over (the words) ' Soma becometh pure ', replied ' There may be
different ones.' * As with the Bahvrcas * it should be connected with Indra '
was the rule of Faingya. ' It should be connected with Indra and Agni '
is Kausitaki's view. ' By Agni it begins in that (it begins) with the Ajya ;
with Indra it ends (in) this concluding verse 3 ; therefore it should be con-
nected with Indra and Agni.9 ' This is the Agnistoma ; this is taken for
every desire. He who offers with any other sacrifice without having
sacrificed with this 4 prepares for himself a pitfall, he comes to ruin 6 ', he
used to say. This Agnistoma begins with the Ajya (Qastra) and ends with
the Agnimaruta. What has to be recited makes up three hundred and
sixty Re verses ; three hundred and sixty are the days of the year ; verily
(it serves) to obtain the year.6 After reciting the litany he uses as offering
verse,7 cO Agni, with the Maruts, resplendent, loud singing', addressed to
Agni and the Maruts, for this litany is addressed to Agni and the Maruts ;
in Jagati metre, for the third pressing is connected with the Jagati ; con-
taining (the words) 'be drunk', for the third pressing is connected with
'be drunk '. He says the second vasat, for the healing of the libations, for
the support of the libations.
7
RV. i. 164. 1.
RV. x. 68. 6.
RV. iv. 17. 20.
M alone has the necessary causative, the
oomm. and the other MSS. and the Anand.
ed. having the simple.
It is not clear to what this refers. Somah
pavate is the Pratlka of RV. is. 96. 6, and
if anything more than these two words
are meant then the reference ought to be
to a RV. text On the other hand they
are also the Pratlka of VS. vii. 21, and
the Vedk Concordance treats this verse as
repeated in the Soma sacrifice at the
Bahispavamana ; Galand and Henry
(V Agnistoma, p. 174), however, thinks
that there also merely the words them-
selves are meant, and this may be the
case here also. The sense clearly is
that Gaucra treated the Soma as having,
as deity, diverse gods.
Apparently the contrast is with a special
school name Bahvrcas, as in the wider
sense of that term it covers Paingya.
Gf. the Bahvroabrahmana of Apastamba ;
Keith, JRASI 1916, pp. 498-498.
The construction is rather ad sensum.
K£S. z. 9. 26 ; PB. xvi. 1. 2 agrees with this.
For this phrase of. KB. xxv. 14 : v& may
be alternative, or merely assertive. Gf.
KB. xii. 4 ; xi. 4.
M has tat eamvcUsarasydhdny dpnoti.
RV. v. 6Q, 8.
xvi. 10 — ]
The Soma Sacrifice
[438
The Sautrdmani.
■
[xvi. 10. Having1 sacrificed with Soma he should sacrifice with the
Sautramani who desires prosperity, offspring, and the Vir&j. The Sautra-
mani is a sacrificial rite for Indra ; the third victim is the body of the
sacrifice, two victims the arms ; therefore the arms are about the body ;
therefore the two should be at each side about the body ; in that, after say-
ing the second vasat over the cups of Sura and Soma, all * ; therefore having
sacrificed with Soma let him perform the Sautramani; he who knowing
thus, having sacrificed with Soma, sacrifices with the Sautramani, obtains
prosperity, offspring, and the Viraj, and so he also who knows thus. The
Viraj is prosperity and proper food ; (verily it serves) to obtain the Viraj
as prosperity and proper food. He goes to the final bath, as at the Soma
sacrifice. Or he may if he will offer a milk mess to Mitra and Varuna.]
The Uhthya Sacrifice.
xvi. 11. The 1 litanies of the Ukthya are addressed to Indra and Agni ;
all the gods are Indra and Agni ; the third pressing is connected with the
All-gods ; verily (they serve) to delight all the gods. In (verses) to Agni
they give the lead for the Maitr&varuna, in (verses) to Indra in the other
two cases ; thereby these are addressed to Indra and Agni. They recite
four hymns each ; the litanies are cattle ; cattle are fourfold ; moreover,
1 For the Sautr&manl see 9$S. xiv. 18 (where
the three victims for the Aovins, Saras-
vatland Indra are specified), cf. xv. 15
(where the Surft is specified). The form
here is that called elsewhere the Kaukill,
an independent rite, while that con-
nected with the Rfijasuya is the Caraka ;
see Weber, Ind. Stud. x. 849-868 ; Eggeling,
8BE. xliv. 218, 214 ; HiUebrandt, Ritual-
litteratur, p. 159. See also M£S. v. 2. 8
and 11 ; B£S. xvii. 81-88.
1 These victims are offered (comm.) ; the
text is corrupt. The bad text and the
fact, not mentioned by Lindner, that H
omits the whole section, taken in con-
junction with the unnatural insertion of
this paragraph at this juncture, and with
the fact that the 9?S. shows no know-
ledge of this portion of the text, justify
us in the belief that the chapter is an
interpolation. Moreover, the term tripapi
naturally denotes here the third victim,
not a set of three victims, and in either
case is an odd form without an early
parallel ; the apparently similar tndiva
hardly means simply the 'third heaven '
as taken by MW. ; it is rather a collec-
tive formed in the normal way (Wacker-
nagel, AUind. Gramm. II. i. 804 sag.) from
tri and rfyu, meaning a collection of three
heavens, and is due to the Vedic tripli-
cation of the heaven, which again arose
from the triplication of the universe (cf.
MacdoneU, Vedic Myihologyy p. 9). BR.'s
view that it refers to the inner space of
the highest heaven is likewise im-
plausible,
xvi, 11. * For the three additional ^astras of
the Hotrakas after the Agnimaruta £astra
in the Ukthya rite, see AB. iii. 49, 50.
The ?aatras are given in detail in 99s-
ix. 1-4.
439] The Uhthya Sacrifice [— xvii. 1
cattle are four-footed ; verily (they serve) to obtain cattle. They make up
twelve; the year has twelve months; verily (they serve) to obtain the
year. The Qastras contain four calls ; the litanies are cattle ; cattle are
fourfold; moreover cattle are four-footed; verily (they serve) to obtain
cattle. The offering verses of the litanies are addressed to two deities;
the sacrificer has two feet ; (therefore they serve) for support. They
make up four;8 the litanies are cattle; cattle are fourfold; moreover,
cattle are four-footed ; verily (they serve) to obtain cattle. That of the
Maitravaruna8 is addressed to Indra and Varuna, for his litany is ad-
dressed to Indra and Varuna; that of the Brahmanacchansin 4 to Indra
and Brhaspati, for his litany is addressed to Indra and Brhaspati ; that of
the Achavaka * to Indra and Visnu, for his litany is connected with Indra
and Visnu. The first and last contain (the words) 'be drunk', for the
third pressing is connected with 'be drunk'. They make up three; these
worlds are three; verily thus they obtain these worlds. They are
Tris^ubh verses; the Tris^ubh is might and strength; verily thus they
place might and strength in the sacrificer. They say the second va§at, for
the healing of the libations, for the support of the libations.
ADHYAYA XVII
The Soma Sacrifice {continued).
The Sodafin.
xvii. 1. The * Sodafin is a thunderbolt composed of the Anustubh ; in
that they undertake the Sodafin, they smite away the evil of the sacrificer
with the thunderbolt composed of the Anustubh. It refers to the 'bay
steeds ' ; the bay is breath, for it draws ; therefore it refers to the ' bay
steeds'. The Sodafin is he yonder that gives heat; verily thus they
delight him. There is a sixteenth Stotra, a sixteenth Qastra ; therefore
is it called the Sodafin. In that they undertake the Sodafin, and all this
(universe) is of sixteen parts, verily (it serves) to obtain all this. Moreover,
the Sodafin is Indra ; therefore it refers to the ' bay steeds ', for Indra's bay
steeds are praised. ' O Indra rejoice, bring forward, come hither, O hero,
1 i.e. deities, Indra, Varuna, Visnu, Brhas- * RV. vi. 69. 8.
pati. * For the ^oo^acin rite see AB. iy. 1-4. For
3 RV. vi. 68. 11. the ritual see <?<?S. iz. 6. M reads
4 RV. vii. 97. 10. anutfubho which is possibly correct.
xvii. l — ]
The Soma Sacrifice
[440
of the bay steeds ' these (verses) * have twenty-five syllables and one by
one have nine syllables added. The self is twenty-fivefold, what is added
is offspring and cattle ; verily thus he adds to himself in offspring, cattle,
servants, and proper food. These make up thirty-four; whatever is of
thirty-four syllables, that metre is the Svaraj ; verily thereby he obtains
self rule. Repeated together they make up five Anustubh verses and
a ten-syllable quarter verse is left over, two syllables for each verse.
' Of such a one as thou, O thou of much light ', this Oayatrl verse * he
recites next, for the completion of these syllables ; moreover along with
it they make up a strophe of six Anustubh verses ; therefore he recites
it, for completion. To match it some make an antistrophe ; but as to this
they say4 'The Soda$in is he yonder that gives heat; there is none
other to be a counterpart of him ; if he were to make a counterpart and
one were to say of him, " The rival who is hateful will reject him ", so would
it be. Therefore he should not trouble about a counterpart.'
xvii. 2. Thereafter he transposes the metres which follow ; the metres
are the breaths ; verily thus in the body he interweaves the breaths, to
prevent separation ; therefore these breaths, though breathing in different
directions, do not blow out.1 Moreover the Soda$ in is connected with the
Anustubh; verily thus he brings all the metres into relation with the
Anustubh. He transposes Gayatri and Pankti verses;1 the Pankti is the
metre of the sacrificer; the Gayatri is brilliance and splendour; verily
thus he places brilliance and splendour in the sacrificer. He transposes
Usnih and Brhati verses ; 3 the Usnih is the metre of the sacrificer ; the
Brhati is cattle; verily thus he confers cattle as connected with the
Brhati upon the sacrificer. He transposes a verse of two Padas
containing twenty syllables and a Tristubh;4 the verse of two Padas
* These verses are given in fall in 99§L iz.
5. 2 ; AV. ii. 5. 1 ; SV. ii. 802-804 ; A£S.
vi. 8. 1. hariha of $$S. 1. e. and of SV. is
absurd. A(S. has har\ iha as trisyllabic
(no doubt) and this is presumably the
source of hariha. AV. has haribhydm. The
verses consist of 5 pentads and after each
of the first three syllables are added
(here pra vaha, hariha).
* RV. viii. 46. 1.
* The quotation is not finished by iti ; cf.
KB. xii. 8, n. 2.
1 As in KB. vii. 9 all the MSS. save M and
the Anand. ed. read vOSieo 'nunirv&ricy.
* RV. 1 16. 1-8 and i. 84. 10-12. The viharana
consists in placing a Pada of the Pankti
after each of the Padas of the Oayatrl and
pausing after the first two, saying est
after the seoond two, pausing after the
third pair and saying cm after the two
remaining Padas of the Pankti, each by
itself.
RV. viii. 98. 1-8 and iii. 46. 1-8. The Padas
are put together by two's with alternate
pause and om; the two eight-syllable
feet are made into one followed by a
pause, then the two sets of four syllables
over are united and combined with the
laat Brhati foot into a single verse
followed by out.
RV. vii. 84. 4 and vi. 47. 8. The combina-
tion is effected by dividing the Dvipada
into four sets of five syllables.
441] $oda$in [ — xvii. 4
is the metre of the sacrificer; the Tris^ubh is might and strength;
verily thus he confers might and strength upon the sacrificer. He
transposes verses of two Padas containing sixteen syllables and Jagati
verses;5 verses of two Padas are the metre of the sacrificer; the
Jagati is cattle; verily thus he confers cattle as connected with the
Jagati on the sacrificer. He recites Gayatri verses; Gayatri verses are
breath ; verily thus he places breath in himself. He recites a verse of
seven Padas; the metres are seven; verily (it serves) to obtain all the
metres; moreover, with it the G&yatri verses make up four Anus(ubh
verses ; • therefore he recites it, for completion.
xvii 3. Then he recites Anustubhs 1 of normal type ; the §oda$in is
connected with the Anus^ubh; thus he causes it to prosper by its own
symbol. They make up eight; by these (verses) the gods attained all
attainments ; verily thus also with these the sacrificer attains all attain-
ments. With the last verse thrice repeated they make up ten ; the Viraj
consists of tens ; the Viraj is prosperity and proper food ; (they serve) to
obtain the Viraj as prosperity and proper food. He concludes with
'When up to the place of the bright one9; yonder is the place of the
bright one where he yonder gives heat ; verily thus he places the sacrificer
there. Three times 2 he utters the call for the Sodapn, in the strophe, for
the Nivid, for the concluding verse ; the Soda? in is threefold ; verily thus
with a threefold thunderbolt he smites the evil of the sacrificer. These
are the fame, the sounds, the strengths of the litanies. Famous, re-
sounding, strong, renowned does he become who knows thus the strengths
of the litanies. They recited together make up forty Anustubhs; the
Pankti has forty syllables; the Pankti is a support; verily thus in all
creatures he establishes the sacrificer.
xvii. 4. Some say ' He should use an interpolated Tris(ubh as offering
verse'.1 'For indeed the courser. — Thou hast drunk of the ancient
draughts, O lord of the bays. — For the courser is a courser. — Now let this
pressing be thine only. — The courser is a bearer.— Drink the Soma rich
in honey, O Indra. — For the courser is active. — Do thou ever, O strong
one, pour into thy belly.9 But the rule is not to interpolate. The offering
verses are duly prepared dishes for the gods; verily thus with a duly
* The Dvipadas are given in 9£S. ix. 6. 6 ; verses. These are nitya as offered to the
and BV. x. 96. 1-8. The former are artificial Anustubhs above arrived at
divided into four sets of four syllables. The Nivid comes in before BV. viii. 69.
* B V. L 84. 18-15 with BV. x. 188. 1 make up 15.
Anustubhs by recital by two's and two's * This is repeated in 99^. ix. 6. 17. The
with pause and om. variation in construction is noteworthy.
* 99S. ix. 6. 14-19 prescribes BY. viii. 69. xvii. 4. » BV. x. 96. 18. 9?S. ix. 6. 18 ignores
1-8, 10, 18-15, and 17, all Anustubh the option, for which ct AB. iv. 4.
56 [h.o.s. is]
xvii. 4—]
The Soma Sacrifice
[442
prepared dish for the gods he tenders the oblation to the gods. He should
not undertake it at night ; * the Sodafin is Indra ; there is nothing above
Indra; much is accomplished at night, the rounds as it were, and the
A$vina 8 (Qastra) ; therefore he should undertake it on the fourth 4 day ;
that is the abode of the Sodafin ; that day concludes with the Sodagin
as its end. But they say ' Let him undertake it ' ; the Soda$in is the day
and night complete ; in that they undertake the Soda? in it is to make day
and night complete.
The Atirdtra.
xvii. 5. In l that they undertake the Atir&tra, (it is because) the year is
as great as day and night ; in that they undertake the Atiratra, (it serves)
to obtain the year. Moreover, all this (universe) is twofold, unguent and
brilliance; both of these are obtained by day and night. In that they
undertake the Atiratra, (it is) for the obtaining of unguent and brilliance.
xvii. 6. They recite strophes and antistrophes 1 in Gayatri ; the Gayatri
is light ; night is the evil, the darkness ; thus thereby they smite away
the evil, the darkness. They recite with repetitions, for so do the Saman
chanters sing; (they say) 'According as it is sung, is it recited.' Then
they say ' Why after the final Pratihara do they call and link the Qastra
with the Saman ? '
xvii. 7. The sacrifice is a man ; of him the oblation holders are the
head, the Ahavaniya the face, the Sadas the stomach, the litanies the
food, the Marjaliya and the Agnidhriya the arms, the altars within the
Sadas the internal divinities; the Garhapatya and (the fire) for cooking
the fast milk the support. Again, of him the Brahman priest is the mind,
the Udgatr the expiration, the Prastotr the inspiration, the Pratihartr
the cross-breathing, the Hotr the speech, the Adhvaryu the eye, the Sadasya
* The argument is clearly one as to the place of
the §odaoin if used in connexion with an
Atiratra as it is assumed to be used in
this school. Is it to be said at night
after the threefold carousal of the
Atiratra begins, or is it to be said on the
morning of the day after the carousal ?
The answer first suggested is the latter
view, bahurdtry&m may be a cpd. as taken
by the edd., but this is unnecessary.
Cited in Nirukta i. 9 as equivalent to dprinatn
ea parydyfy ca, where the reading as in M
has only one tvad. But this is very strange,
tvad ata or tvat tata may be read. The
Acvina fastra is to be recited up to sun-
rise ; see 9?S. ix. 20. 19 seq.
4 i. e. the $odaoin is the suitable rite for the
fourth day in a continuous offering ; see
9?S. x. 2. 11.
1 For the Atiratra see AB. iv. 5 and 6. For
the ritual see 9£S. ix. 7-19 for the yastras
of the priests at the three Paryayas.
xvii. 6. * The explanation follows in KB. xvii.
7. The point is not that the correspond-
ence of fastra and Stotra is modified by
the ^astra beginning after the Pratihara
of the Saman and not after the Nidhana,
but merely, it seems, to explain the
parallelism.
443]
The Atiratra
[ — xvii. 9
generation,1 the sacrificer the body, the Hotra^ansins the limbs. In that
the Adhvaryu starts the Stotra, verily thus he unites the eye with the
breaths; moreover, verily thus he connects inspiration with the mind.
In that the Frastotr addresses the Brahman with ' O Brahman, shall we
begin the praise, O Pra^astr ? ' (it is because they think), ' Mind is the
leader of these breaths ; impelled by mind let us sing the Stoma ' ; more-
over, verily thus he connects inspiration with the mind. In that the
Brahman approves the Stotra, verily thus he unites the mind with the
breaths; moreover, verily thus he connects inspiration with the mind.
In that the Prastotr begins the praise, verily thus he places inspiration
in expiration. In that the Udgatr sings, verily thus he places expiration
in cross-breathing. In that the Pratihartr utters his part, verily thus he
places cross-breathing in expiration. So all these deities find support in
expiration. In that the Hotr connects the Qastra with the Saman, and
the Hotr is speech, verily thus he unites speech with the breaths ; more-
over, verily thus he connects inspiration with mind. In that the Hotra-
fansins make a continuity with the Saman, verily thus they connect the
limbs with the breaths. In that the sacrificer sings in accompaniment
to the Stotra, and the singers are the breaths, verily thus he places
the breaths in himself. Therefore the sun should not set on him outside
the altar place,8 nor should it rise on him, nor should he make preparations,
nor utter the invitation, nor say the vasat, nor should (the sun) heat (him)
when in what is not an altar,8 (thinking) ' Let me not sever the body from
the breaths.'
xvii. 8. In that in the first rounds they repeat l in the first Padas, verily
thus from the first night they smite away the Asuras; in that in the
middle rounds they repeat in the middle Padas, verily thus from the
middle night they smite away the Asuras; in that in the last rounds
they repeat in the last Padas, verily thus from the last night they smite
away the Asuras. Just as one can by separate repetition8 and by
repeating severally smite away evil again and again, so with these strophes
and antistrophes from day and night they smite away the Asuras.
xvii. 9. They recite the beginnings of the litanies in Gayatri verses ; the
Gayatri is brilliance and splendour; verily thereby they place brilliance
1 The Anand. ed. has praj&patih for praj&tih,
but merely, it is clear, by an error.
' The whole emphasis is placed on bahirvedu
8 Gf. Vait. xii 8 where pratapet is normal as
against pratapeta; perhaps heating imple-
ments is meant.
xvii. 8. 1 The reference is to the repetition
of the first Padas in the Stotras and the
(astras. The use of ninariayanti in this
sense points to the union of song and
recitation and dancing.
abhydgdram is doubtful : BR. gave it as
4 besprechen', B. as * in the house ' ; this
is possible, but MW.'s rendering is
followed : if abhyOgOram is taken as by B.
then there may be a reference to a magic
dance as a popular rite.
xvii. 9 — ]
The Soma Sacrifice
[444
and splendour in the sacrificer. Having recited G&yatri verses, they recite
Jagati verses ; between the G&yatri and Jagati verses they insert the calls ;
verily thus they make the metres of varied strength. Having recited
Jagati verses, they conclude with Tristubh verses. The Tristubh is might
and strength, the Jagati cattle ; verily thus in might and strength at the
end and in cattle they find support. The offering verses1 are in Tristubh,
and contain (the words) ' Soma juice ', * be drunk ', and ' drink ' as their
characteristics and are perfect ; that is the symbol of night. They should
keep awake through the night ; keeping awake is the light ; the night is
the dark, the evil ; thereby by the light they cross the dark, the evil. So
long as there is no singing or reciting, so long are the Baksases able to
drink after;8 therefore 'Do ye lighten up the kindled Ahavaniya, the
Agnidhriya, the G&rhapatya and the altars ' they should say aloud ; they
should lighten up, it should be light as it were, they should lie snoring ;
them the evil does not attack (perceiving) 'They are in motion';8 they
smite away the evil.
ADHYAYA XVIII
The Soma Sacrifice (continued).
The Agvina Qastra.
xviii. 1. The l Agvina (Qastra) is (a sacrifice) wherein there is a redund-
ancy of Soma; wherein in the sacrifice there is a redundancy, thereby the
rival of the sacrificer is energetic against him. In that afterwards he sacri-
fices to the Afvins, and the A$vins are the physicians of the gods, verily thus
he makes medicine. Now when Savitr gave Surya to Soma, the king, he
made over to his daughter whether she was Prajapati's 8 (or his own) on
1 These are for him and twelve offering
verses ; it is clear that andhas is by the
Br&hmana connected with * darkness'.
The Yajyas are for the first night RV. ii.
14. 1 ; vi. 44. 15 ; vi. 24. 1 ; vi. 44. 16 ;
for the second night, ii. 19. 1 ; vi. 44. 14 ;
x. 112. 2 ; x. 112. 6 ; for the third night,
iii. 85. 1 ; ii. 16. 1 ; vi. 87. 2 ; z. 104. 8.
* See above KB. x. 2.
* M has clearly tan vi tat eedanti neai (misread
by Lindner), K. has the same without vi,
and BL. nearly the same. The reading
must certainly be eeftanU. The Anand.
ed. has tain ceftim tanvd. It, however,
has correctly ujjvdlaycUeti bh&ftran for
Lindner's ujjvalayato 'Hbhdseran. samind-
hvcm is possible, not necessary.
xviii. 1. 1 For the Acvina 9astr* *** AB.
iv. 7-11. For the ritual see ££8. ix. 20.
* This seems the reasonable sense of the
interpolation of these words. Prajapati
figures as the giver and Savitr as the
father of the girl in AB. iv. 7, and Prajd-
paii$ is, of course, an easy correction;
the genitive cannot well be meant as— a
dative (Nir. xii. 8), as this is contrary to
the usual version. The Anand. ed. has
purcutatf erroneously.
445]
The Agvina Qastra
[ — xviii. 3
marriage this thousand (of verses) that was in the possession of these
deities; they said 'Let ns run a race for this thousand'; they ran the
race ; then the Afvins were victorious by means of the ass. Therefore are
many gods celebrated, and yet it is called the Apvina. Hence, moreover,
the ass does not run with his full speed, considering himself worn out
(because) c I have done my running.' 8 A thousand should he recite, for
a thousand they too won.
xviii. 2. They say ' Seeing that the Prsthaa depend on the Brhati, then
why does he begin with a Tris^ubh?' Thrice repeated it makes three
Brhati verses and one Gayatri. The three Brhati verses are the symbol of
union, the Gayatri the symbol of the first. In that he produces the Brhati,
(it is because) it is with regard to the Brhati that the vow is produced.1
In that of the strophes in Brhati he recites the first Pragatha, repeating it
and making it into Eakubh form, (it is because) the Saman chanters sing
with repetitions ; verily thus the symbol of this is produced. He recites
the service for Agni ; thus he obtains this world. He recites that for Usas ;
thus he obtains the world of the atmosphere. He recites that for the
A$vins ; thus he obtains yonder world. He recites the service for Surya ;
there is a fourth world of the gods, the waters ; verily thereby he obtains
it. He recites a Pragatha; the Pragatha is cattle; verily (it serves) to
obtain cattle. Moreover the Pragatha in Brhati is expiration and inspira-
tion; verily thus he places expiration and inspiration in himself; also
(it serves) to secure the presence of Indra in the Qastra. He recites
(a hymn) to sky and earth ; sky and earth are supports ; verily (it serves)
for support. He recites (a verse) of two Padas ; (the verse) of two Padas
is a metre in which to find support ; verily (it serves) for support. He
concludes with (a verse) to Brhaspati ; Brhaspati is the holy power ; verily
thus in the holy power at the end he finds support Now this is the
completion.
xviii. 3. Three l hundred Gayatri verses are two hundred Brhati verses ;
8 This seems the sense of M's reading ariam ;
the other MSS. and the oomm. hare
fritom, while the Anand. ed. has gritam
nayeti.
1 The Anand. ed. has brhcui and sarhpadyante
absurdly.
xviii. 8. l The Aovina $astra according to
9&nkh. is composed as follows, as a vtkfti
of the Pr&taranuv&ka : it commences with
RV. vi. 15.18-15(toAgni)inplaceof x. 80.
12 ; of the G&yatrl verses 1 9 are omitted, of
the Anustubh two. of the Tristubhs 118 ;
the hymns by Kakslvant (i. 116-118) and
Agastya (i. 180, 181, 188, 184) stand, but
after i. 116 is placed i. 120. 1-9 ; after
i. 184 come 108 verses of the Suparna or
in place another 108 to the Ac vins (given
by Anartlya) ; then in the Pr&taranuv&ka,
RV. x. 150. 1-8 is omitted ; all of i. 47.
1-8 is said (not only 1, 8, 5) ; 11 verses
of the Usnih section disappear and 11 of
the Agni section in JagatI ; sunrise is to
take place at the last Pankti Pada, and
then the Surya hymns begin, viz. i. 60.
1-9; i. 115; z. 87; the Prag&tha, vii.
82. 26, 27; i. 22. 18-15; a Dvipadi
xviii. 3 — ]
The Soma Sacrifice
[446
seventy Anustubh and seventy Pankti verses are one hundred and forty
Brhati verses ; deducting a hundred Gayatri from three hundred Trist-ubh
verses there are three hundred Brhati verses ; the hundred Gayatri verses
and a hundred Jagati verses are two hundred Brhati verses ; fifty Tristubh
and fifty Usnih verses make up a hundred Brhati verses ; then there are
fifty-seven Brhati verses actually found; the fifty-first and fifty -second
Tristubh verses and (the verse) of two Padas are three Brhati verses ; thus a
thousand Brhatis are made up from a thousand of varied metres. 'He should
not recite over a thousand, nor less than a thousand ' is the rule ;3 the expan-
sion of the A$vina is however conspicuous. This is a service for Agni ; verily
he should not fall away from the service for Agni ; if he should pass over the
service for Agni before the due time, he should apply there whatever in
the A<jvina is addressed to two gods in the Res ; in the service for Surya
(he should use) (the verses) for Soma, the purifying, according to metre,
Gayatri in Gayatri, Trist-ubh in Tristubh, Jagati in Jagati; all that is
connected with Surya 8 in the place of (the service) for Surya ; all Pragathas
to Indra in the place of the Pragatha ; all to sky and earth in the place of
(the hymn) to sky and earth ; all (verses) of two Padas in the place of (the
verse) of two Padas ; all addressed to Brhaspati before the final verse. That
is whatever of the Res is not set forth.4
xviii. 4. The A$vina is like (a wagon) with wheels ; the two Alambanas l
are the wheels, the aimless verses the axle, (the verse *) ' Hither your chariot,
O A$vins, with the speed of the falcon ' the seat ; the four Agastya hymns
the yokes. This is the chariot of the gods. With this chariot of the gods
he attains in safety the world of heaven. (The Qastra) should include the
Suparna ; the Suparna is a bird ; like it becoming a winged one, a bird, so
he attains in safety the world of heaven. Twice he utters the call for the
A<jvina, for the introduction and for the concluding verse ; that is as when
one, not being covered, makes a covering by an obstruction.8 Now comes
the question of the conclusion. Whenever the sun creeps over on to the
front (of the oblation holder), whenever the Hotr himself can discern it,
(12 + 8) ; as finale ii. 23. 15 (to Brhas-
pati). The invilatory verse is given in
99S. ix. 20. 31.
It is clear that the text encourages the use
of extra verses which it goes on to
enumerate. The last verse being ad-
dressed to Brhaspati explains the nature
of the insertion allowed before it. The
comm. takes pro as a paramata, and eiad
vai as svamaia.
suryanyangam of M is clearly to be read,
against sauryam nyangam of the edd.
The sense of this clause is doubtful ; yat
seems needed before kimcit.
The sense of alambana is clearly some part of
the Acvina 9astra, viz. the two support-
ing parts. For aktidhryaKc see KB. viii.
5, n. 6.
RV. i. 118. 1. For Suparna cf. Oldenberg,
GGA. 1907, p. 229, n. 6 ; AB. viiL 10. n. 5.
The constr. is curious in the absence of an
expressed object.
447]
The Agvina Qastra
[ — xviii. 6
whenever its ruddiness comes on,4 whenever all its rays move out towards
him, that is the time for the conclusion ; for at this time he is freed from
evil, severed from evil. He smites away evil, he is severed from evil, who
concludes at this time. If there is rain, that is the form of him by which
he supports offspring ; this breath in the self is one with it ; ' It is not
concealed 6 from me ',
xviii. 5. so regarding it, he should conclude. He should offer a libation
to the shining one, when the sun cannot be discerned, he who is unsuited1 ;
he becomes then revealed to them. With two (verses) should he sacrifice,
for by reason of two it is called the Ajvina. Having recited the Gayatri
without breathing in, he takes in breath at the half verse of the Viraj ;
the Viraj is prosperity and proper food ; verily thus he finds support in
the Viraj as prosperity and proper food. With the second half verse of
the Viraj he says the vasat call; verily thus he places the sacrificer in
the world of heaven. ' He should use the Viraj only as offering verse ',
Kausltaki used to say; the Viraj has thirty-three syllables; the gods
are thirty-three; the gods he makes to share the syllables. 'O A^vins,
ye of keen insight, with Vayu ', is, however,2 the rule, namely a Tristubh
to the A$vins, containing (the words) ' Kept over night ', for the Somas
are kept over night. Moreover, the Tristubh is might and strength;
verily thus he places might and strength in the sacrificer. He says the
second varnt, for the healing of the libations, for the support of the
libations. When the Saman chanters have finished, he offers the two
libations of the offering for the choosing (of priests) (thinking) 'Speech
and mind being delighted shall support 3 the great Qastra.1
The Hdriyojana.
xviii. 6. They l proceed with the offering to the yoker of bays ; verily
thus they delight the two bays ; therein the gods with their horses are
delighted. Having recited a Tristubh as invitatory verse, he uses a
Jagati as offering verse ; the Tristubh is might and strength ; the Jagati
is cattle ; verily thus in might and strength at the end and in cattle he
4 apiy&t is odd and aplydt (comm.) seems
natural.
fi The identity of the breath and the sun is
clearly indicated. The Anand. ed. has
atilohito mad which is clearly an error due
to lohiiam above. It has also yad abhram,
and, with M, pratyntperan. M runs on the
sentence, as is essential.
1 anupayuktafy can hardly apply to the sun,
but is rather used to denote one whom
the sun does not oblige by his presence.
* Kausltaki's rule is here disregarded in
favour of a different rule. 9£S . ix. 20. 32
gives the rule as a compound of RV. i. 46.
15 and vii. 68. 2. The rule here is to. use
RV. iii. 58. 7.
8 The Anand. ed. has the form wlyataHU ;
of. VOJ. xxiii. 70. M has udyocchdtam itu
xviii. 6. * For the Hftriyojana see 9$S. viii. 8.
The verses are RV. iii. 68. 2 ; i. 82. 6.
xviii. 6 — ] The Soma Sacrifice [448
finds support. The offering verse contains (the words) ' be drunk ', for the
third pressing is connected with cbe drunk'. He says the second vasat
for the healing of the libations, for the support of the libations. He
should take the most of the grains ; the grains are cattle ; verily thus he
confers a multitude of cattle upon himself. In that they mutter the
Re, in that they offer the libation, verily thus they produce a benediction,
for the healing of the sacrifice, and for the curing of the sacrificer.
They cast them down on the ash border of the Ahavaniya ; the Ahava-
nlya is the birthplace a of cattle ; verily thus he places them in a secure
fold.
The Qakalas.
xviii. 7. Then l they offer the Qakalas. Just as a snake is rid of its
old skin, or the stem from reed grass, so are they set free from all evil.
The Conclusion of the Jyoti§toma.
xviii. 8. Then1 turning to the left, they approach the Somas in the
waters ; they place them here within the altar, for that is the abode of
the Soma; they distribute the branches of Darbha grass; when the
waters and the plants come together, then the Soma is complete. With
a verse to Visnu * they pour them down ; Visnu is the sacrifice ; verily
thus they establish them at the end in the sacrifice. Then they stroke
the vital organs; verily thus they make whole whatever here has been
ill-treated or injured of the vital organs, they cure it. They make en-
closures for the food ; verily thus the food of the gods they sever from the
food of man.
The Final Bath.
xviii. 9. The1 final bath (is described). Him who yonder gives heat
they seek by these pressings to obtain ; the rising by the morning pressing,
(the sun) in the middle (of his course) by the midday pressing, (the sun)
as he sets by the third pressing. He, having entered the waters, becomes
Varuna ; therefore he offers to Varuna a cake on one potsherd ; prosperity
is solitary ; Varuna is prosperity ; verily thus he finds support at the end
in prosperity. They depart between the pit and the mound, for that is
* jyotih is clearly a very inferior reading : it xviii. 8. * Thia chapter continues the Jyotl-
is accepted by the Anand. ed. stoma ; see 99^- viii. 9. 2-9.
1 For these offerings see 9£S. viii. 9, 1 ; * RV.vii. 86. 9.
Caland and Henry, L'Agnittoma, p. 888. xviii. 9. 1 FortheATabhrthasee99S.viii.10;
Caland and Henry, L'^pntoonta, pp.898seg.
449] The Final Bath [— xviii. 11
the proper path of the sacrifice, named Apnana. That is declared in
a Re,1 'Who here hath proclaimed the Apnana passage?' Having ap-
proached the sacrifice by this passage, they obtained all desires. Verily
thus also the sacrificer by this passage having approached the sacrifice
obtains all desires.
xviii. 10. Turning 1 to the region in which are the waters, they proceed
(with the rite); it is the eastern quarter in which the deities are. He
offers four fore-offerings, omitting that for the strew;2 that for the
strew he omits, for the strew is not strewn here. The butter portions
contain a reference to the slaying of Vrtra, for the slaying of evil ;
moreover, thus he does not depart from the model of the full moon
sacrifice. Some make them contain (the words)3 'in the waters1, but
the rule is that they should refer to the slaying of Vrtra. In that he
sacrifices to Varuna in the waters, verily thus he delights him in his own
abode. In that he sacrifices to Agni and Varuna, therein Agni becomes
a sharer in all the oblations. He offers two after-offerings, omitting that
for the strew; he leaves out that for the strew, (thinking) 'The strew
is offspring; let me not cast offspring into the waters.' There are a
hundred and one fore-offerings and after-offerings; man has a hundred
(years of) life, has a hundred joints, has a hundred strengths, has a
hundred powers ; the hundred and first is the body. This is the way of
the Angirases; he sets out by this way, he obtains identity of world
and union with the Angirases.4 The six or eight vasat calls are the way
of the Adityas ; he sets out by this way, he obtains identity of world and
union with the Adityas.
The Anubandhya.
xviii. 11. The Anubandhya1 (is explained). The offering of the cow is
the fourth pressing ; therefore is it immovable, for it is the fourth of the
pressings. It is offered to Mitra and Varuna, for (the victim) for Agni
and Soma has been offered before ; therefore is it for Mitra and Varuna,
to secure the equipoise of the sacrifice. Moreover, in that he sacrifices
to Varuna in the waters, therein is Mitra neglected;2 therefore is it for
Mitra and Varuna, to secure Mitra also.
* RV. x. 114. 7 c. * See <?B. iv. 4. 5. 19, 20; K£& x. & 80; for
1 See for the offering to Varuna and the other the Adityas see £B. iv. 4. 5. 18, 19,
rites <?9S. viii. 11. which allows only six offerings in all :
1 rtebarhifk&n and ftebarhifkau most, of course, of. Weber, Ind. Stud. x. 898.
be read ; so xviii. 12 araks ohatam ; xix. 5 tre- xviii. 11. l For the Anubandhya offering see
dh&vihito ; xv. 1 ; xvi. 1 ; xxix. 2 ; and xxx. 1 (£S. viii. 12. 5-14 ; Galand and Henry,
atratoUo (Caland, VOJ. xxiii. 68) is certain. L'Agnistoma, pp. 406-8.
* RV. viii. 48. 9 and i. 28. 20. * hi no is absurdly read in the Anand. ed.
57 [b.o.s. ss]
xviii. 12 — ] The Soma Sacrifice [450
xviii. 12. If the victim has been brought up but before being prepared
for sacrifice dies, he should cause it to be given to the priests ; then they
should offer another, of the same form and of the same deity.1 When the
Apris have been said over it and the fire carried round it, they should lead
it northwards and should dispose of it. In the manner of it they should
take another. Having forced out their omenta separately and cooked them
separately, they should offer them, cutting off portions separately, with
one vasat call. Having cooked separately the cakes for the victims, and
having made portions separately, they should offer them with one vasat
call. Having cooked separately the oblations and having made portions
separately, they should offer them with one vasat call. So with the
thirds of the intestines, so with the hind portions. 'Even if, however,
but one of the Apris has been said, with it should they proceed ' is the
rule.2 The Apris are the breaths; verily thus he places the breaths in
it. Now (they ask) ( If (the victim) is eight-footed, how shall it be V
Having cooked on the slaughtering fire from the skin of the embryo
(a portion) shaped like the omentum and from chaff of the pounded grains
an embryo itself, they should offer on the slaughterer's fire to the vaaaf
calls of the other.8 The Baksases go to the sacrifice when such a thing
occurs ; them thereby he smites away ; that is not smitten by Baksases.
So now if that which is to be offered is an animal, but if it is a milk
mess (it is because) the milk mess is Mitra and Varuna's own oblation,
for it is the rule that to Mitra and Varuna the milk mess is offered.
xviii. 13. If the victim is a cow, (it is because) Mitra and Varuna are
praised with the cow ; therefore the victim is a cow. The offering verse l
for the omentum is ' Te two are clothed in garments of fatness ' ; ' fatness '
is the symbol of the fat of the omentum. That2 of the cake is 'What
is most abundant, not to be pierced, 0 ye rich in dew ' ; ' most abundant ',
(he says), for the cake is abundant as it were. ' Do ye stretch forth your
arms for life for us ' is that 8 of the oblation ; ' arms ' is the symbol of the
members of the oblation.
xviii. 14. He l concludes facing north, for north is the world of the living.
Having concluded facing north, he offers a full libation with a verse to
Visnu; Visnu is the sacrifice; verily thus he grasps the sacrifice. The
1 See 99s* xiii* 2- *• ph&Wcaran&t (not recorded by Lindner), I
1 I.e. go on with the offering ; see 99s* x*"* have translated it, the other reading
8. 1. being very probably a gloss interpolated
8 See 99s* ziu- 8- &» which verbally quotes. in the text. Gf. Atharvapr&yafcitto, ii. 5.
The phrase phaWcaran&nam phOlikarandn xviii. 18. 1 RV. i.152. 1.
1 scrapings of polished rice grains ' * RV. v. 62. 9.
(comm.) is curious, and probably corrupt : * RV. vii. 62. 5.
as M reads the much more simple xviii. 14. * For the ritual see 99s* **"• *'■
i
451]
The Anubandhyd
[ — xix. 2
cake is offered on five potsherds, for the Pankti has five Padas; the
sacrifice is fivefold; verily (it serves) to obtain the sacrifice. But, if it
is offered on eight potsherds, verily this is the model of the full moon
sacrifice ; the full moon sacrifice is a support ; verily (it serves) for support.
In that the invitatory and offering verses are Padapankti verses, this
is obviously the symbol of the re-establishment (of the fires). So also
are they interwoven.8 When this has been completed, the sacrificer offers
the Agnihotra, for on the completion of the establishment of the fires
the Agnihotra is offered ; therefore, when this is completed, the sacrificer
should offer the Agnihotra, (so they say).
ADHYAYA XIX
The Soma Sacrifice (continued).
The Caturvinpa Day.
xix. 1. They1 being about to consecrate themselves gather together the
fires ; verily thus they place might and strength in one place in themselves.
Then they perform the gathering together sacrifice ; they offer a cake on
eight potsherds to Agni of the holy power, to Agni of the lordly power one
on eleven potsherds, to Agni, supporter of the lordly power, one on twelve
potsherds. Verily thus the sacrificers mount on the holy power and the
lordly power ; verily thus with them in safety they pass over * the year.
Of many who are about to pile (the fire) this is the gathering together
(offering), connected with the bringing together of the firepan ; 3 for one
who is about to consecrate himself it is the same.
xix. 2. Then x they sacrifice with a victim for Prajapati, (thinking) ' Insti-
gated by Prajapati,2 in safety let us attain this year.' Some make the cake
' The verses are RV. iv. 10. 1-4 ; 1 and 8 are
used as invitatory and offering verses for
the oblation, 2 and 4 for the Svistakrt;
hence they are interwoven. See <?$S. viii.
18.4; ii. 5. 18, being taken from the Pu-
naradheya.
1 For the Caturvinca see AB. iv. 12-14. For
the ritual see 9£S. ix. 22.
* caranti is only an obvious correction, though
read in the Anand. ed.
*. For ukhd aambharanly&7 ukhOsam0 is to be
read, though both edd. separate. The
two words probably go together and the
new sentence begins at sfi. The whole
clause after toronti is omitted by M, which
explains perhaps its continuing with
ta etena.
xix. 2. l For the ritual see $£S. ix. 28. The
date of the Dlksa is dealt with in ?fS. xiii.
19 : it has been repeatedly discussed in
connexion with the parallel passages TS.
vii. 4. 8 j PB. v. 9 ; see Weber, Naxatra, ii.
841 seq. ; Thibaut, Ind. Ant. xxiv. 89 teq. ;
Whitney, JAOS. xvi. lxxxvi tteq. ; Vedic
Index, i. 420-427. See also Ap$S. xxi. 16.
4-6_; BfS. xvi. 18.
1 The Anand. ed. and H have praj&patih
prasutd, which error— a transposition of
the h — points to the use by Anand. of a
MS. with affinities with M though not
of its tradition.
xix. 2 — ] The Soma Sacrifice [452
for it for Vayu (saying), ' Vayu is clearly the symbol of Prajapati.' Others
again make it for Agni as desire ; Agni as desire is lord of the gods ; verily
(it serves) to delight all the gods. Some make the cake for the victim for
Vaigvanara; Vai^vanara is he yonder that gives heat; verily thus they
delight him. They make ready beforehand the Soma pressings 3 for the
consecration. 'They should consecrate themselves on one day after the
new moon of Taisa or of Magha,' they say ; both of these views are current,
but that as to Taisa is the more current 4 as it were. They obtain this
thirteenth additional month ; the year is as great as this thirteenth month ;
in it verily the whole year is obtained.
xix. 3. On the new moon of Magha he rests, being about to turn north-
wards; these also rest, being about to sacrifice with the introductory Atiratra;
thus for the first time they obtain him ; on him they lay hold with the
Caturvinfa; that is why the laying hold rite has its name. He goes north
for six months ; him they follow with six-day periods in forward arrange-
ment. Having gone north for six months he stands still, being about to
turn southwards ; these also rest, being about to sacrifice with the Visuvant
day; thus for the second time they obtain him. He goes south for six
months ; him they follow with six-month periods in reverse order. Having
gone south for six months he stands still, being about to turn north ; these
also rest, being about to sacrifice with the Mahavrata day ; thus for the
third time they obtain him. In that they obtain him thrice, and the year
is in three ways arranged, verily (it serves) to obtain the year. With regard
to this this sacrificial verse is sung,
Ordaining the days and nights.
Like a cunning1 spider.
For six months south constantly,*
For six north the sun goeth.
For six months he goes north, six south. They should not consecrate
themselves at this time; the corn has not arrived, the days are short;
shivering they come out from the final bath. Therefore they should not
consecrate themselves at this time. They should consecrate themselves
one day after the new moon of Caitra ; the corn has come, the days are
long, not shivering do they come out from the final bath. Therefore that
is the rule.
8 °pro8Uvdn in Bo is hardly a real word (as is disapproved.
taken by BR., MW.), but only a mis- 1 The oomm. reads jtiryah which in the MSS.
reading. O o appears as a «. 2.
4 This is certainly the sense, not that Taisa 3 The daksinadityah of M is a simple blander.
453]
The Caturvinga Bay
[ — xix. 6
xix. 4 Then l in the piling of the fire some offer this consecration sacrifice
consisting of five oblations; the Pankti has five Fadas; the sacrifice is
fivefold; verily (it serves) to obtain the sacrifice. Then some offer this
guest reception sacrifice, consisting of five oblations ; the Pankti has five
Padas ; the sacrifice is fivefold ; verily (it serves) to obtain the sacrifice.
Then he recites these many fire (verses) ; for they carry forward many fires ;
they are four ; all this (universe) is fourfold ; verily (they serve) to obtain
all this. (He recites) the first thrice and the last thrice ; they make up
eight ; the Gayatri has eight syllables ; Agni is connected with the Gayatri
and has the Gayatri as metre ; verily thus with their own metre they carry
forward the fires. Then they pile for so much of the day * as they wish.
Then they celebrate it when piled with Samans. Then they say to the
Hotr, ( Mutter the Agni litany ' ; (the fire) when piled becomes Rudra, the
unappeased one of the gods ; him verily thus he appeases. He says the
offering verse for Vaiijvanara distinctly, for he becomes distinct when
they carry forward the fires.
xix. 5. Thereafter is as the one-day rite ; the moving forward of the
oblation holders, the carrying forward of Agni and Soma, the victim for
Agni and Soma. The explanation of this has been given. Following on
the cake for the victim for Agni and Soma, they offer oblations for the
divine instigators; these deities are the lords of the pressings; them
herein they delight ; they being * delighted herein instigate the offerings ;
therefore are they instigators. They are eight; by them the gods
attained all attainments (astlh) ; verily thus also the sacrificers by them
attain all attainments. Here some offer the oblation of (the sacrifice) with
all the Prsthas, (thinking) ' The fire piling is all ; by all all let us obtain ' ;
there are ten oblations ; the Viraj consists of sets of ten ; the Viraj is
prosperity and proper food; (verily it serves) to obtain the Viraj as '
prosperity and proper food. Then they press (Soma) for as much of the
day a as they wish.
xix. 6. When * (the offering of) the omentum of the Anubandhya (cow)
1 The rites here given are prescribed in £$S.
ix. 24 and 26. Characteristically the
direction for the Agni litany is anufansa
not arwjapa. The rule is that he should
recite the silent praise of the Ajya with
the silent muttering of that fastra also.
The silent praise is the Agnyuktha
(Anartlya on $$S. ix. 25. 2).
8 This seems the only possible sense of y&vad-
aham, not recognized in the Lexx. So
in KB. xix. 5 ad Jin, : any other rendering
is open to grave objections.
xix. 5. 1 For these two rites see $$S. ix. 26 and
27. Weber (RajGrtya, p. 29, n. 2) suggests
that originally devasH meant 'King
impeller ', deva in the sense of King. But
this is most improbable.
1 Gf. KB. xix. 4, n. 2.
xix. 6. * For this offering see 9£S. ix. 27. 4-7,
whoallows an offering of butter inthe form
of the animal sacrifice as a substitute.
xix. 6 — ] The Soma Sacrifice [454
has been completed, they proceed with the victim for Tvastr; that for
Tvastr is a pouring of seed ; in the hut of the wife they proceed ; in wives
is seed poured. Inaudibly they proceed ; (the victim) for Tvastr is a pour-
ing of seed ; inaudibly is seed poured. After surrounding it with fire they
let it go ; they do not dispose of it, (thinking) ' (The victim) for Tvastr is
a pouring of seed ; let us not dispose of seed poured before the time/ They
say ' Seeing that he invites these two deities, Tvastr and the lord of the
forest, in what place are these two sacrificed to by him ? ' In the fore-offer-
ings he sacrifices to these two deities ; then are these two sacrificed to
by him.
xix. 7. Following1 on the cake for the victim in the Anubandhya rite,
they offer the oblations to the minor deities. The metres of him who offers
the Soma sacrifice become exhausted ; the minor deities are the metres ; in
that they offer oblations to the minor deities, thus (his metres) become
unexhausted and fresh. The metres of him who offers the Soma sacrifice
lose their sap ; the minor deities are the metres ; in that they offer obla-
tions to the minor deities, verily (it serves) to confer sap on the metres.
Now these are deities (dew) and Prajapati is Ka ; therefore are they minor
deities (deviled). There are five oblations ; the Pankti has five Padas ; the
sacrifice is fivefold ; verily (it serves) to obtain the sacrifice. Here some
offer oblations to the female deities, (thinking) ' The fire piling is all ; by all
all let us obtain.' There are ten oblations ; the Viraj consists of sets of
ten ; the Viraj is prosperity and proper food ; (verily it serves) to obtain
the Viraj as prosperity and proper food. Here some perform the offerings
to appease the quarters, (thinking) ' The fire piling is all ; by all all let us
obtain.' There are six oblations ; the year has six seasons ; verily (it serves)
to obtain the year. When the concluding rite has been completed, he should
sacrifice with a milk mess to Mitra and Varuna ; the explanation of this has
been given. ' No piler of the fire should indulge in sexual union without
having offered this sacrifice/ (they say).
xix. 8. The Caturvin$a l is the beginning of the year ; therefore it is an
Agnis^oma, for the Agnistoma is the beginning of the sacrifices; verily
thus at the beginning they delight the year. Some make it an Ukthya,
for the equipoise of the sacrifice. It has the Caturvin9a Stoma ; the half
months of the year are twenty-four ; verily (it serves) to obtain the year.
There are in it three hundred and sixty Stotriyas ; 2 three hundred and
sixty are the dpys of the year; verily (they serve) to obtain the year.
1 For these rites see £$S. ix. 28. twenty-four according to the Caturvinca
xix. a l For the ritual see £$S. xi. 2. Stoma rule : hence 15 x 24 - 860.
8 Each of the fifteen triplets is made into
455]
The Caturvihga Day
[ — xix, 9
The Prstha (Stotra) in it is the Brhat (Saman) ; this is the second of the
days ; the Brhat is the second of the Prsthas ; therefore is its Prstha the
Brhat. Again the Mahavrata is fixed there where they approach the Catur-
viruja; the Brhat is in its place the Prstha of the Mahavrata; therefore
(they say) ' Let the Brhat be the Prstha of this (day).' It has the word
* together ' ; the year is uttered around about. There are in its verses the
following symbols. ' The Hotr is born, the wise ' is the Ajya a of eight verses
in Gayatrl metre ; the Stoma is in Gayatri metre ; that Qastra is perfect
which accords with the Stoma. The Praftga is of Madhuchandas ; it is
perfect ; in its model are other Praugas shaped, (thinking) * May I have
accomplished a rite successful from the beginning.' ' Thee like a car for
aid* is the strophe4 of the Marutvatiya; 'This drink, O bright one, is
pressed' is the antistrophe.6 This is the regular one-day form; the
explanation of it has been given.
xix. 9. € With what array, of one age, of one home ? ' is the Marutvatiya.1
The ninth (verse) is ' Thou canst not be overthrown, O generous one, no
one ' ; with it he concludes, having recited in front of it the later verses,
for they are verses to the Maruts, and this is connected (with Indra) only.
There is in this (Qastra) ' The Maruts are joined together ' containing a (the
word) ' together ' ; thus he refers to the year ; this is the symbol of this
day. ' That was the highest in the worlds ' is the Niskevalya,3 of Brhaddiva ;
here the Hotr pours seed with the Brhaddiva, (thinking) ' That he propa-
gates 4 yonder with the Mahavrata day.' After each year the pouring of
seed is fruitful. In this there is 'Together they sing to thee, brought
forward at the carouses,' containing6 (the word) 'together'; thus he
refers to the year; this is the symbol of this day. 'That of Savitr we
choose ' and ' To-day for us, O god Savitr ' are the normal strophe 8 and
antistrophe7 of the Vai$vadeva; the explanation of these two has been
given. ' That desirable greatness of Savitr, the god ' is the Savitr (hymn) 8 ;
it contains 9 (the word) ' together ' in ' Wealth with offspring for us together
RV. ii. 5 (cited also in KB. xxi. 2).
BV. viii. 6. 1-8 ; see above KB. xv. 2.
BV. viii. 2. 1-8 ; see above KB. xv. 2.
BV. i. 106. Throughout, as in KB. xix. 8,
the point is that the second day coincides
with the Mahavrata day as falling really
a year later at the end of the year Sattra
before the final Atirfitra, after the
Dacaratra which concludes the last month
of the year Sattra (see HiUebrandt,
RitualHtterafar, p. 157).
BV. i. 165. 1.
• BV. x. 120 (also cited in KB. xxv. 11).
4 janayati expresses what it normally does,
and so probably this sentence is to be
given to the actor, not treated as a
remark of the Brahmana. See for the
idea AB. iv. 14.
' BV. x.120. 2d.
• BV. v. 82. 1 (also cited in KB. xvi. 8).
7 BV. v. 82. 4 (also cited in KB. xxii. 2; xxv. 9).
• BV. iv. 58 (also cited in KB. xxi. 2, 4 ;
xxii. 2).
• BV. iv. 58. 7 d.
xix.9 — ] The Soma Sacrifice [456
may he instigate ' ; thus he refers to the year ; this is the symbol of this
day. ' They two, sky and earth, all weal producing ' is (the hymn) to sky
and earth ; 10 it contains u (the word) ' together ' in * Force to be glorified may
ye together instigate for us ' ; thus he refers to the year ; this is the symbol
of this day. ' Why hath the best, why hath the youngest come to us ? '
is (the hymn18) to the Rbhus; 'Thus in the year to-day did ye discern'
(it contains13); thus openly he refers to the year; this is the symbol of
this day. 'The charioteer of the sacrifice, the lord of the folk' is the
Vai^vadeva hymn14 of Qaryata; it contains16 (the word) 'together* in
'Together have Indra, Mitra, and Varuna pondered'; thus he refers
to the year ; this is the symbol of this day. ' To Vai$vanara the praise,
increasing holy order' is (the hymn) to Vaifvanara 18 ; it contains17 (the
word) ' together ' in * With skill, as (a carpenter's) axe a car, he brings
together ' ; thus he refers to the year; this is the symbol of this day. ' To
the strong host, majestic, pious' is (the hymn) to the Maruts18; it con-
tains19 (the word) 'together' in 'Together I adorn the words, powerful in
the assemblies ' ; thus he refers to the year ; this is the symbol of this day.
' With the sacrifice make to increase the AU-knower ' is (the hymn) for
Jatavedas ; 20 it contains al (the word) ' together ' in ' Together giving riches
shine among us'; thus he refers to the year; this is the symbol of the
day. These are the Agnimaruta hymns ; these are the hymns of this day.
So the day is either an Agnistoma or an Ukthya ; ' an Agnistoma is it '
is the view of Paingya, ' an Ukthya is it ' is the view of Eausltaki.
xix. 10. Some Saman chanters make this day have all the Stomas, (say-
ing) ' By this day they obtained the six-day period, by the six-day period
the year and the desires in the year ; the whole year is the six-day period.'
If they do this he should make the Qastra composed of the six-day period.
The Ajya should be the Ajya of the first day ; the Prattga the Prauga of
the second day ; the Marutvatiya the Marutvatiya of the third day ; the
Niskevalya the Niskevalya of the fourth day ; the Vai?vadeva the Vai$va-
deva of the fifth day ; the Agnimaruta the Agnimaruta of the sixth day.
Then collecting all the verses of the Prstha Stotras and making them into
Pragathas he should recite them after the Pragatha, to obtain the six-day
period. Just as by this day the Saman chanters obtain the six-day period
" BV. i. 160 (also cited in KB. xx. 3 ; xxi.2; " BY. iil. 2 (also in KB. xx. 4; xxL 4;
xxv. 9). xxii. 5 ; zzv. 9).
» BV. i. 100. 5 d. it BV. iii. 2. 1 d.
" BV. i. 101 (also in KB. xxi. 4; xxiii. 8; 1§ BV. i. 64 (also in KB. xx. 8; xxii. 2).
xxv. 9). » BV. i. 64. 1 d.
" BV. L 161. 8 d. » BV. a. 2 (also in KB. xx. 8).
14 BV. x. 92 (also cited in KB. xxii. 2). n BV. ii. 2. 6 b.
» BV. x.92. 4*
457] The Caturvihga Day [ — xx. l
and by the six-day period the year and the desires in the year, so by this
day the Hotr obtains the six-day period, and by the six-day period the year
and the desires in the year. Indicating that he used to say, * This is con-
fusion.' * Whatever Stoma the Saman chanters resort to, that he should not
regard ; the Qastra which we have here already considered,1 from that he
should not depart ; the two hymns8 " With what array" and " That was " are
Stoma subduing; verily he should not fall away from these two' (he
used to say).
ADEYAYA XX
The Soma Sacrifice (continued).
The Abhiplava Sadaha.
xx. 1. The l year is a revolving wheel of the gods ; that is immortality ;
in it is the there sixfold proper food, wild animals, domesticated animals,
plants, trees, that which goes in the waters and that which swims. Mounted
on this the gods move round all the worlds, the world of the gods, the world
of the fathers, the world of the living, the world of Agni without water,8
the world of Vayu, established in moral order, the world of Indra, unconquer-
able, the world of Varuna over the sky, the world of death the highest sky,
the world of Brahman the welkin, the most real8 of worlds the vault. In
that they perform the Abhiplava, verily thus the sacrificers mount on the
year ; in it they obtain this sixfold proper food, wild animals, domesticated
animals, plants, trees, that which goes in the waters and that which swims.
Twice they perform the Jyotis (Stoma); thereby they obtain a double
portion of proper food, wild animals and domesticated animals. Twice
they perform the Go ; thereby they obtain a double portion of proper food,
plants and trees. Twice they perform the Ayus; thereby they obtain
a double portion of proper food, that which goes in the waters and that
which swims.
1 M has prdvoc&ma but this is not essential. stomas, the rest Ukthyas, and the
The Anand. ed. has the regular blunder Samans being Rathantara and Brhat ;
aiktydma ; it has praHfya for pnuKpyo, sug- see 9<?S. zi. 4. 1-7. AB. has only a few
gestive of prati as glossed by pradifya. remarks on it in iv. 15 ; cf. A(S. vii
» RV. L 164 ; x. 120. 5-7.
xx. 1. l For the Abhiplava ^afaha of the Sattra * The Anand. ed. has upodakam.
see AB. iv. 15-17. The six days have the * saptamam is read in the Anand. ed. and in
six forms of Jyotis, Go, Ayus, Go, Ayus, a marg. note in 0 from the bhtaya. It is
and Jyotis, the first and last being Agni- clearly wrong.
58 [a. 0.8. ts]
xx. 2 — ] The Soma Sacrifice [458
xx. 2. They perform the Jyotis as the first day ; it has the same symbols
in its verses as the first day. ' Forward to the god Agni ' is the Ajya,1
containing (the word) ' forward ' ; what contains ' forward ' is a symbol of
the first day. The Praiiga is by Madhuchandas ; when the Rathantara
Saman was created, the Praiiga by Madhuchandas was created after it ;
thus he makes the rite successful with its symbol ; that rite is likely to cause
success which is successful with its symbol. ' Thee like a car for aid ' is
the strophe of the Marutvatiya;2 'This drink, O bright one, is pressed9
is the antistrophe ; 8 this is the normal one-day form; the explanation
of it has been given. ' Indra maketh for the car a way forward ' is the
Marutvatiya,4 containing (the word) ' forward ' ; what contains forward is
a symbol of the first day. ' Come hither, standing on thy chariot seat ' is the
Niskevalya,5 containing (the word) 'hither'; what contains 'hither' is
a symbol of the first day. 'That of Savitr we choose' and 'To-day
for us, O god Savitr' are the normal strophe and antistrophe of the
Vai$vadeva;8 the explanation of these two has been given. 'They,
yoke their minds, they also yoke their thoughts ' is (the hymn) to Savitr,7
containing (the word) 'yoke'; what contains 'yoke' is a symbol of the
first day. ' Forward sky and earth, increasing holy order, with the sacri-
fices ' is (the hymn) to sky and earth,8 containing (the word) ' forward ' ;
what contains ' forward ' is a symbol of the first day. ' Here, here in mind
is your relationship, 0 heroes' is (the hymn) to the Rbhus,9 containing
(the word) ' to ' in ' Desiring they came to these with wealth ' ; that is the
symbol of the Rathantara. ' How, of what one of the gods, in this service ? '
is (the hymn) to the All-gods,10 containing the word ' hither ' in ' Which one
with aid will come hitherward 1 ' ; what contains ' hither ' is a symbol of the
first day. ' To Vaigvanara with broad radiance bards ' is (the hymn) to
Vai$vftnara,n containing (the word) ' forward ' ; what contains ' forward ' is
a symbol of the first day. 'Forward pressing, mighty and resounding'
is (the hymn) to the Maruts,12 containing (the word) ' forward ' ; what con-
tains ' forward ' is the symbol of the first day. ' The Hotr goeth forward
to the sacrifice with the power of him' is (the hymn) to Jatavedas,18
containing (the word) ' forward ' ; what contains ' forward ' is the symbol of
i RV. iii. 13 (also cited in KB. zxii. 1 ; zxiv. • RV. i. 160 (also cited in KB. zzii. 1).
1 ; xxv. 8). » RV. iii. 60 (also cited in KB. zxii. 1).
• BV. viii. 68. 1-8 (also cited in KB. zr. 2). " RV. z. 64 (also cited in KB. zxi. 8) ; <?£S.
• RV. viii. 2. 1-8 (also cited in KB. xr. 2). zi. 4. 10.
• RV. v. 81 ; $?S. xL 4. 8. " RV. iii. 88 (also cited in KB. zxi. 2 ; xxii.
• RV. iii. 48 ; 99S. zi. 4. 9. 1).
• RV. y. 82. 1 and 4 (also cited in KB. ziz. 9). " RV. i. 87.
7 RV. v. 81 (also cited in KB. zzii. 1 ; zzy. 9). » RV. i. 144 ; £$S. zi. 4. 18.
459] The Abhiplava Sadaha [ — xx. 3
the first day. This world they move up to with the first day, Agni the
god, the name the supreme14 essence of the deities; they confer speech
upon themselves.
xx. 3. They perform the Go as the second day ; the symbols in its verses
are those of the second day. ' Thou hast a glory of rule ' is the Ajya 1 con-
taining (the .word) 'apart' in 'Thou, O active one (vicarsam), fame1;
this is the symbol of this atmosphere ; for this atmosphere is wide apart
as it were. The Praiiga is by Grtsamada ; 8 when the Brhat Saman was
created, the Praiiga by Grtsamada was created after it ; thus he makes
the rite successful with its symbol ; that rite is likely to cause success which
is successful with its symbol. 'Lord of every man* is the strophe3 of
the Marutvatiya, containing the word 'apart'; the explanation of this
has been given. ' Indra alone is the drinker of Soma ' is the antistrophe,4
containing (the word) ( apart ' in ' Indra, drinker of the pressed juice, of
all life ' ; the explanation of this has been given. ' Rise up, O Brahmanas-
pati ' is addressed to Brahmanaspati,6 and contains (the word) ' up ' ; there is
•up' in 'Rise up'; the second day has 'up'. 'These thee of many a poet'
is the Marutvatiya,6 containing (the word) ' up ' ; the explanation of this
has been given. 'Thou art mingled with the pressed drink, O Indra'
is the Niskevalya,7 containing (the word) ' up ' in ' The Stoma, the prayer,
the hymn being recited ' ; the explanation of this has been given. ' Every
man of the god that leadeth' is the strophe8 of the Vai9vadeva, con-
taining (the word) 'apart'; the explanation of this has been given.
' The god of all, lord of the good ' is the antistrophe,9 containing (the word)
€ apart ' ; the explanation of this has been given. There are two strophes
for the Vai$vadevas, two antistrophes ; the year has six seasons and is six-
fold; sky and earth are two; these supports are two; this body has
six members ; day and night are two : these, expiration and inspiration, are
two ; thus they depart not from the completion of the year, nor from the
perfection of the body, nor the perfection of the breaths. 'The god
Savitr hath appeared, to be praised by us now ' is (the hymn) to Savitr, 10
containing (the word) * up ' ; the explanation of this has been given.
'They two, sky and earth, all weal producing' is (the hymn) to sky
and earth,11 containing (the word) 'apart'; the explanation of this has
14 adhibhatam means that the name (or force * RV. i. 40. 1, 2 (cited also in KB. ix. 5).
in KB. xx. 8 ; form, xx. 4) is the essence 8 RV. vi. 21 ; 9<?S. xi. 5. 1.
of the deities. 7 RV. vi. 28 ; 9£S. xi. 5. 2.
1 RV. vi. 2. Here and repeatedly below the * RV. v. 50. 1-8.
vi or ud is made up artificially. 9 RV. v. 82. 7-9.
» See 59S. x. 8. 4, 5. ,0 RV. iv. 54.
8 RV. viii. 68. 4-6. u RV. i. 160 (cited already in KB. xix. 9).
« RV. viii. 2. 4-6.
xx. 3 — ] The Soma Sacrifice [460
been given. ' My work hath been stretched, now is it stretched again'
is (the hymn) to the Rbhus,18 containing the word 'up'; the explanation
of this has been given. ' I hail the gods, of great fame, for security ' is
(the hymn) to the All-gods,18 containing the word ' up ' ; the explanation
of this has been given. 'The might of the swift, strong, ruddy one' is
(the hymn) to Vaigvanara,14 containing (the word) 'strong'; Indra is
strong, the Tristubh is strong; therefore it contains 'strong'. 'To
the strong host, majestic, pious ' is (the hymn) to the Maruts ; 15 the explana-
tion of this has been given. ' By the sacrifice make to increase the All-
knower ' is (the hymn) to Jatavedas 10 containing ' up ' in ' Kindled, well
fed, hero of heaven ' ; the explanation of this has been given. The
world of the atmosphere with the second day they obtain, Indra the
god, force the supreme essence of the deities; they confer breath upon
themselves.
xx. 4. They perform the Ayus as the third day ; the symbols in its verses
are those of the third day. ' Thou, O Agni, the Yasus here ' is the Ajya ; *
self collected is that metre which accords with the symbol of the day;
there is (the word) 'thou' in 'O thou of the ruddy steeds, singer, bring
hither the three and thirty ' ; that is the symbol of the third day. The
Frailga is in Usnih verses by Vigvamanas ; 9 when the Rathantara Saman
was created, the Praliga in Usnih by Vi$vamanas was created after it;
thus he makes the rite successful with its symbol ; that rite is likely to
cause success which is successful with its symbol. ' Him for great gain '
is the strophe of the Marutvatiya ; 8 at 'him'4 there is a repetition; the
third day is the end ; having gone to the end he repeats as it were, for
hence whitherward should he go ? ' Three Soma draughts for Indra ' is the
antistrophe.6 This is the symbol of the third day. ' Let Brahmanaspati
move forward9, containing (the word) 'forward', is addressed to Brah-
manaspati * ; there is repetition 7 in ' Forward let the kindly goddess move ' ;
the third day is the end ; having gone to the end he repeats as it were ;
for hence whitherward should he go ? There are three strophes of the
Marutvatiyas, three antistrophes, three (Pragathas) for Brahmanaspati;
» RV. i. 110 (cited also in KB. xxi. 8) ; 99S. 8-45 ; viii. 25. 1-8 ; 26, 4-6 ; 24. 1-8 ; 26.
xi. 5. 4. 10-12 ; vi. 61. 10-12.
» RV. z. 66 (cited also in KB. xxiv. 9 ; xxv. * RV. viii. 68. 7-9.
9) ; 99S. xi. 6. 6. 4 I.e. in 1dm tarn of RV. viii. 68. 7.
14 RV. vi. 8 (cited also in KB. xxi. 8 ; xxii. 2). » RV. viii. 2. 7-9.
" RV. i 64 (cited already in KB. xix. 9). • RV. i. 40. 8, 4 (a Pragatha).
" RV. ii. 2 (cited already in KB. xix. 9) ; ' RV. i. 40. 8. ninrtii denotes repetition of
958. xL 6. 7. a word or part (e. g. xxi. 4). C£. AB. v.
1 RV. i. 46 (cited also in KB. xxii. 8). 1 and 12, and the classical Anuprasa.
* RV. viii. 26. 28-26 (cf. £$S. xi. 6. 2) ; iv. 46.
461] The Abhiplava Sadaha [ — xx. 4
these worlds are three ; verily thus they obtain these worlds. ' Stand on
the bays being yoked to the, car ' is (the hymn 8) containing (the word)
' stand ' ; it is the symbol of the end ; the third day is the end ; having
gone to the end he stands as it were, for hence whitherward should he
go. CI shall proclaim the manly deeds of Indra' is the Niskevalya;9
it contains the symbol of ending in the reference to what has been ; * He
slew the dragon, he penetrated the waters ' is about what has been as it
were. 'Hitherwards the god Savitr with the golden' is (the hymn) to
Savitr;10 it contains (the word) 'ghee' in 'With ghee both hands he
imbueth, the sacrificer'; the ghee has many deities; the third pressing
has many deities ; therefore it contains (the word) ' ghee '. c In ghee sky
and earth enveloped' is (the hymn) to sky and earth,11 containing (the
word) cghee'; the explanation of this has been given. 'They have
wrought the car well covered, skilled workers' is (the hymn) to the
Rbhus ; la there is repetition in ' They have wrought the two steeds, that
bear Indra, strong in riches ' ; the third day is the end ; having come to
the end he repeats as it were, for hence whitherward should he go ? 'To
us from all sides may favouring powers come ' is (the hymn) for the
All-gods ; 13 there is repetition in ' Unfailing guardians day by day ' ; the
third day is the end ; having gone to the end, he repeats as it were, for hence
whitherward should he go ? 'To Vaifvanara, the praise, increasing holy
order' is (the hymn) to Vaijv&nara ; u in 'Like purified ghee to Agni
we present' it contains (the word) 'ghee'; the explanation of this has
been given. 'The Rudras, with Indra, accordant9 is (the hymn) to the
Maruts ; M it contains the words ' from the sky ' in ' Like springs of water
from the sky for a thirsty man'; this is the symbol of yonder world.
' Thee, O Agni, the righteous have kindled ' is (the hymn) to Jatavedas,18
beginning with the same word ' Thee ' (in each verse) ; just as that with
the same end, so that with the same beginning is a symbol of the end.
They obtain yonder world with the third day, Aditya the god, the form
the supreme essence of the deities ; they confer sight upon themselves.
• RV. iii. 86 (cited also in KB. xxvi. 16) ; " RV. i. Ill (also cited in KB. zxii. 2).
99S. xi. 6. 8. » RV. i. 89.
• RV. i. 82 (cited already in KB. xy. 4). " RV. iii. 2 (already cited in KB. xix. 9).
" RV. vi. 71. " RV. ▼. 67 ; 99S. xi. 6. 8.
" RV. vt 70. 4-6 (also cited in KB. xxi. 4) ; " RV. v. 8 ; 9£S. xi. 6. 8.
99S. xi. 6. 6.
xxi. 1 — ] The Soma Sacrifice (462
ADHYAYA XXI
The Soma Sacrifice (continued).
The Abhiplava Sadaha [pontinued).
xxi. 1. The gods, desirous of smiting away death, the evil, and desiring
identity of world and union with Brahman, saw this Abhiplava six-day
(rite); by this Abhiplava they approach, and having smitten away
death, the evil, obtained identity of world and union with Brahman;1
verily thus also the sacrificers approach by the Abhiplava, and having
smitten away death, the evil, obtain identity of world and union with
Brahman. Having approached with the first set of three days, they
sacrificed on the fourth day with the Go, for going; they performed
the Ayus as the fifth day* to secure full life; the Jyotis as the sixth
day they put around behind again, to prevent evil following after.
xxi. 2. They perform the Go as the fourth day ; the symbols in its verses
are those of the fourth day. ' The Hotr is born, the wise ' is the Ajya,1
containing (the word) 'born'; that which contains (the word) 'born*
is a symbol of the fourth day. The Praliga is by Medhatithi;8 as
the Brhat S&man was created, the Praliga by Medhatithi was created
after it; thus he makes the rite successful with its symbol; that rite
is likely to cause success which is successful with its symbol. 'Thou hast
been born dread, for impetuous strength ' is the Marutvatiya,8 containing
(the word) ( born ' ; that which contains ' born ' is a symbol of the fourth
day. 'He hath been born dread for strength, possessed of will' is the
Niskevalya,4 containing (the word) * born ' ; that which contains (the word)
' born ' is a symbol of the fourth day. ' That desirable greatness of the
god Savitr' is (the hymn) to Savitr,6 containing (the word) 'born* in
'Savitr hath made to be born the hymn of good will'; that which
contains (the word) ' born ' is a symbol of the fourth day. ' They two,
sky and earth, all weal producing ' is (the hymn) to sky and earth,8 con-
taining (the word) 'born' in 'Between the two presses of noble birth
he goeth';7 that which contains (the word) 'born' is a symbol of the
* Cf. PB. xxv. 18. 6 ; TA. x. 15 ; ?B. xi. 4. 4. ♦ RV. vii. 20 ; 99S. xi. 7. 7.
2-7 ; NTU. i. 1. 7; Weber, Ind. Stud, L ' RV. iv. 58 (already cited in KB. xix. 9).
896-408 ; ix. 87, 88. « BY. L 160 (already cited in KB. xix. 9).
xxi. 2. 1 BY. ii. 5 (already cited in KB. xix. 8) ; 7 BY. i. 160. 1 e ; dhifane is of disputed sense ;
99& xi. 7. 1. see Hillebrandt, Ved. Myth. i. 177; Vedic
9 BY. i. 28. 1 ; see 9£S. xi. 7. 2. Index, i. 899, 400 ; ii. 476.
* BY. x. 78 (already cited in KB. xv. 8).
463] The Abhiplava Sadaha [ — xxi. 3
fourth day; 'Born without steed, without reins, worthy of praise' is
(the hymn) to the Rbhus,8 containing (the word) ' born ' ; that which contains
(the word) ' born ' is a symbol of the fourth day. * Agni, Indra, Varuna,
Mitra, Aryaman' is (the hymn) to the All-gods,9 containing (the word)
' born ' in ' Having caused the sacrifice to be born they wipe their bodies ' ;
that which contains (the word) ' born ' is a symbol of the fourth day. ' To
Vai$vanara with broad radiance bards ' is (the hymn) to Vai$vanara,10 con-
taining (the word) 'hither' in 'In him the sacrificer looks hither for
favour'; that which contains (the word) 'hither' is a symbol of the
fourth day as an opening ceremony, for the fourth day is a repetition of
the opening ceremony.11 In 'Born thou didst fill the worlds, the two
firmaments ', it contains (the word) ' born ' ; that which contains (the word)
'born' is a symbol of the fourth day. 'Those that shine forth, like
women, the racers ' is (the hymn) to the Maruts,12 containing (the word)
' born ' ; that which contains (the word) ' born ' is a symbol of the fourth
day. ' He hath been born, guardian of men, wakeful ' is (the hymn) to
Jatavedas,13 containing (the word) ' born ' ; that which contains (the word)
* born ' is a symbol of the fourth day. Food with the fourth day they
obtain, the moon the god, the quarters the supreme essence of the deities ;
the ear they confer upon themselves.
xxi. 3. They perform the Ayus as the fifth day ; the symbols in its verses
are those of the fifth day. 'O Agni, bring the mightiest' is the Ajya,1
containing (the word) ' wealth ' in (the word) ' wealth ' in ' Forward for us
with wealth, with abundance ' ; containing (the word) ' wealth ' is a symbol of
this (day) ; it also contains an addition ; 8 this is the symbol of the Pankti.
The Praiiga is one to be gathered together ; 3 when the Bathantara Saman
was created, the Prauga which is to be gathered together was created
after it ; thus he makes the rite successful with its symbol ; that rite is
likely to cause success, which is successful with its symbol. • Where is
this hero, who hath seen Indra?' is the Marutvatiya,4 containing (the
word) ' wealth ' in (the word) ' wealth ' in c The bearer of the bolt seeking
the pressed Soma with wealth'; containing (the word) 'wealth' is the
symbol of this. ' Come, let us approach Indra, seeking for cows ' is the
Niskevalya,6 containing (the word) 'cattle' in 'seeking for cows'; con-
• RV. iv. 36 (also cited in KB. xxii. 5). * The last verse of RV. v. 10 (as also v. 4) has
• RV. x. 65 (also cited in KB. xxiv. 9) ; ££8. an extra Pada : hence adhydsa.
xi. 7. 10. * The actual composition is given in <ffi&. xi.
»• RV. iii. 3 (already cited in KB. xx. 2). 8. 2, 8.
» RV. iii. 8. 8 d and 10 & 4 rv. v. 80 (rIso cited in KB. xxiv. 6 ; xxvi.
" RV. i. 86; f^S. xi. 7. 12. 12) ; 99S. xi. 8. 4.
w RV. v. 11. • RV. i. 88 ; gCS. xi. 8. 6.
1 RV. v. 10; 99S. xi. 8.1.
xxL 3 — ] The Soma Sacrifice [464
taining (the word) 'cattle' is the symbol of this. 'Hitherward the god
Savitr with the golden' is (the hymn) to Savitr,6 containing (the word)
c ghee ' in ' With ghee both hands he imbueth, the sacrificer ' ; in ' ghee ' it
contains (the word) 'cattle'; containing (the word) 'cattle' is a symbol of this.
' Rich in ghee, encompassing the worlds ' is (the hymn) to sky and earth/
containing (the word) 'ghee'; the explanation of this has been given.
' My work hath been stretched ; now is it stretched again ' is (the hymn)
to the Rbhus,8 containing (the word) (ghee' in 'As ghee with the ladle
let us offer with knowledge'; the explanation of this has been given.
' How, of what one of the gods, in this service ? ' is (the hymn) to the
All-gods,9 containing (the word) 'cattle' in 'Winners of thousands' in
'Winners of thousands in the attainment of the offering, by themselves';10
containing (the word) ' cattle ' is the symbol of this. ' The might of the
swift, strong, ruddy one ' is (the hymn) to Yaif vanara,11 containing (the
word) ' cattle ' in ' the bulls ' in ' The bulls seized them in the lap of the
waters ' ; la containing (the word) ( cattle ' is the symbol of this. ( Your
spy hath called to you to accord favour ' is (the hymn) to the Marpts,13
containing (the word) 'cattle' in 'as of kine' in 'As of kine the lofty
horn for splendour ' ; u containing (the word) ' cattle ' is the symbol of this.
'Wonderous is the growth of the tender young one9 is (the hymn) to
Jatavedas,1* containing (the word) 'strong9 in 'To the most strong, the
mighty, O thou of a good father ' ; 16 this is a symbol of this day ; it
contains an addition. Cattle by the fifth day they obtain, Rudra the god,
fame the supreme essence of the deities; they confer strength upon
themselves.
xxi. 4. They perform the Jyotis as the sixth day ; the symbols in its
verses are those of the sixth day. 'O friends, together the seemly' is
the Ajya ; 1 ' O friends ' is the symbol of all ; the sixth day has the symbol
all; therefore in 'O friends' he refers to all. The Praliga2 is one to be
gathered together ; when the Brhat Saman was created, the Prauga which
is to be gathered together was created after it; thus he makes the rite
successful with its symbol ; that rite is likely to cause success which is
successful withits symbol. ' Great is Indra, manlike, spreading over mortals '
is the Marutvatiya ; s there is repetition in ' He hath become broad, wide,
• RV. vi. 71 (already cited in KB. viii. 7). " RV. t. 69. 8.
7 RV. vi. 70 (also cited in KB. zxiii. 5). » RV. x. 115 ; ££3. xi. 8. 7.
• RV. i. 110 (already cited in KB.xx. 8). " RV. x. 116. 6. The addition is the last
• RV. x. 64 (already cited in KB. xx. 2). £akvarl verse.
»° RV. x. 64. 6c. i RV. v. 7 ; ??S. xi. 9. 1.
11 RV. vi. 8 (already cited in KB. xx. 8). * For the composition see 9$SXxi. 9. 2, 8.
11 RV. vi. 8. 4. » RV. vi. 19 (also cited in KB. xxvi. 12);
" RV. v. 6* ; 99a xi. 8. 7. 99S. xi. 9. 4.
465] The Abhiplava Sadaha [ — xxi. 5
well made by the makers ' ; the sixth day is the end ; having gone to the
end, he repeats as it were, for hence whitherward should he go? 'He
who is born the first, the wise ' is the Niskevalya ; 4 it contains a symbol
of ending in the reference to what has been; 'He who hath in secret
depressed the hostile colour ' is about what has been as it were. It has the
same ending ; that is a second symbol of the end. ' That desirable great-
ness of Savitr, the god ' is (the hymn) to Savitr ; c there is ' of the sky •
in ' Prajapati, supporter of the sky, of the earth ' ; this is the symbol of
yonder world. 'With ghee sky and earth enveloped9 is (the hymn) to
sky and earth,6 containing (the word) 'ghee'; ghee has all as its deity;
the sixth day has all as its deity ; therefore it contains (the word) ' ghee \
1 Why hath the best, why hath the youngest come to us ? ' is (the hymn) to
the Bbhus ; 7 there is repetition in ' the best, the youngest ' ; the sixth day
is the end; having gone to the end, he repeats as it were, for hence
whitherward should he go? 'These fires with Indra have awakened'
is (the hymn) to the All-gods;8 in that it has the same ending it is a
symbol of the end. 'To Vaigvanara the praise, increasing holy order'
is (the hymn) to Vaif vanara ; • containing (the word) ' ghee ' in ' Like
pure ghee to Agni we accord'; the explanation of this has been given.
'Rich in showers, the Maruts of daring might' is (the hymn) to the
Maruts ; 10 there is repetition in ' rich in showers ' ; the sixth day is the
end, having gone to the end, he repeats as it were, for hence whitherward
should he go ? ' Thou, O Agni, with the days, the shining ' is (the hymn)
to Jatavedas ; u in ' Thou ' it has the same beginning ; just as that with
the same end, so that with the same beginning is a symbol of the end.
The waters by the sixth day they obtain, Prajapati the god, brilliance
the supreme essence of the deities; the immortal they confer on
themselves.
xxi. 5. They 1 say ' Why are (the litanies) for the All-gods expanded, and
not those for one deity or for two deities ? ' No exhaustion arises through
that for one deity or that for two deities, but exhaustion does arise through
that for the All-gods ; therefore those for the All-gods only are expanded,
to secure the might of these days, to prevent exhaustion of the Abhiplavas.
They perform the Jyotis as the first day, with the symbol of the one day
(rite), for the one day (rite) is the light of the other days ; the Go as the
• RV. ii. 12 (also cited in KB. xxii. 4) ; £f S. ' RV. x. 85 ; <?<?S. xi. 9. 7.
xi. 9. 5. 8 RV. iii. 2 (already cited in KB. xix. 9).
6 RV. iv. 58 (already cited in KB. xix. 9). " RV. ii. 84 (also cited in KB. xxii. 5) ; ££S.
6 RV. vi. 70. 4-6 (already cited in KB. xx. 4). xi. 9. 8.
' RV. i. 161 (already cited in KB. xix. 9). « RV. ii. 1.
The ninrtti is in the tthah. » Cf. AB. iv. 16.
a • • •
59 [h.o.8. to]
xxi. 5 — ] The Soma Sacrifice [466
second day, for they go by it ; the Ayus as the third day, for they move
by it. The first and last days are Agnistomas, in the middle are four
Ukthyas; the Agnistoma is the holy power; the Ukthyas are cattle;
verily thus by the holy power having surrounded cattle on both sides
they confer them upon themselves. Of these four Ukthyas there are
a thousand verses in the Stotras ; cattle are connected with a thousand ; a
thousandfold prosperity he obtains who knows thus. Hence they perform
sets of four Abhiplavas, ending with a Prsthya ; the Abhiplavas are cattle ;
the Prsthyas are prosperity ; verily thus having encompassed prosperity on
both sides with cattle they confer it upon themselves. From the Vi$vajit
they perform sets of four Abhiplavas beginning with a Prsthya; the
Abhiplavas are prosperity; the Prsthyas aire cattle; verily thus with
prosperity having encompassed cattle on both sides they confer them upon
themselves.
xxi. 6. The Abhiplava is a definitely arranged (sacrifice) with definite
metres. The Nivids inserted in a sacrificial rite which has definite metres
are all in Jagati at the third pressing. So duly are the Nivids inserted ;
they being duly inserted place them duly in all worlds and in all desires.
In that the Nivids are inserted all in Jagati at the third pressing, thereby
is there obtained whatever is desired in a third pressing all of Jagati
(verses). Again, in that day by day these Tristubh verses from the model are
recited, thereby is there obtained whatever is desired in a third pressing all
of Tristubh (verses). Again, in that day by day this Gayatri * from the
model, ' Maker of fair forms ', is recited, thereby is there obtained whatever
is desired in a third pressing all of Gayatri. In that this six-day (rite)
repeatedly approaches (abhiplavate), therefore is it called Abhiplava, for by
it the sacrificers approach the world of heaven.
ADHYAYA XXII
The Soma Sacmficb (continued).
The Prsthya Sadaha.
xxii. 1. The first day is this world in abode, Agni, the Qayatri, the Trivrt
Stoma, the Bathantara Saman, the base by Tanva.1 It has the following
symbols in its verses : the future tense with the god mentioned in the first
Pada — that which is to be is the future tense — (the word) 'hither9, (the
* RV. 1. 4. 1 ; see 99S. viii. 8. 18. form. Tanva (cf. Ind. Stud. Hi. 217 ; Pu$pa
xxii. i. 1 The enumeration of the facts in this SUtraf v. 262, with Simon's note) must be
catalogue shape is a precursor of the a man here, though not so taken by
regular style of introduction of spells of Lindner. For the contents see AB. iy«
all sorts in the Tantra literature as in 29 and 80 ; 99S. x. 2.
Buddhist texts. Cf. the end for the full
467] The Pr§thya Sjfadaha [ — xxii. l
word) 'forward', (the word) 'this', (the word) 'go', (the word) 'adorn',
(the word) 'yoked', (the word) 'yoking', (the word) 'light', (the word)
' bright '. ' Advancing forward up to the sacrifice ' is the Ajya,8 containing
(the word) ' forward ' ; that which contains ' forward ' is a symbol of the
first day ; it is in Gayatri, for this set of three days has the Gayatri at the
morning pressing. So in the transposed form.8 Taking out that, ' Forward
to the god, Agni ' is used in the conjunct form;4 the explanation of this has
been given. The Praliga is by Madhuchandas ; * the explanation of this has
been given. ' Let Indra come hither to aid us ' is the Marutvatiya,6 containing
(the word) 'hither' ; that which contains (the word) 'hither' is a symbol of
the first day ; there is a reference to the Maruts in it in ' From the realm
of light, with the Maruts, to aid us \7 ' Hither to us, Indra, hither to us
from afar, from near' is the Nifkevalya,8 containing (the word) 'hither';
that which contains ' hither ' is a symbol of the first day. The Niskevalya
and the Marutvatiya are contiguous (hymns) on the first day; by the
contiguous (hymns) the gods flew up to the world of heaven together;
therefore these two are recited first as being heavenly. In that the
Niskevalya and the Marutvatiya are contiguous (hymns) on the first day,
verily (they serve) to obtain the world of heaven. ' They yoke their minds,
they also yoke their thoughts V * Forward sky and earth, increasing holy
order, with the sacrifices 10,' and c Here, here in mind is your relationship,
O heroes n ' ; (the last) is (the hymn) to the Rbhus ;' with it he restrains ;
on the first day are recited hymns containing (the word) ' yoked ' as well as
(the word) ' forward ' ; in that he uses as (the hymn) to the Rbhus, ' Here,
here is your,' it is a symbol of restraint, of preventing falling away. ' Like
a skilled steed, he hath yoked himself to the pole ' is (the hymn) to the
All-gods,18 containing (the word) 'yoked'; that which contains (the word)
' yoked ' is a symbol of the first day. The last two (verses) of it he omits.
(Now they ask) ' Shall these two prescribed be recited in the Agnimaruta?'
Kausitaki used to say ' He should recite (them), to avoid breaking up the
hymn ; the Re is not exhausted by the litany nor by the supplementary
repetition ; it is by the vasat call alone that it becomes exhausted on one
day.' ' To Vai9vanara with broad radiance bards ' is (the hymn) to Vaicjva-
« RV. i. 74 (already cited in KB. xi. 4). T RV. iv. 21. 8 c.
• See 998. x. 2. 2 with Anartlya, who quotes « RV. iv. 20 ; 99S. x. 2. 5.
the Br&hmana aa usual : the rendering * RV. v. 82 ; see above KB. xx. 2.
transposed is conventional : ' altered ' " RV. i. 159 ; see above KB. xx. 2 ; 99S. x.
would do, but for the contrast with 2. 7.
aamiUha below. u RV. iii. 60 ; see above KB. xx. 2 ; 99S. x.
« RV. iii. 18 (already cited in KB. xx. 2). 2. 7.
» 99S. x. 2. 2 and vii. 10. 8 *g. " RV. v. 46 ; 99S. x. 2. 7.
• RV. iv. 21 ; 99S. x. 2. 4.
xxii. l — ] The Soma Sacrifice [468
nara,13 containing (the word) 'forward1; that which contains (the word)
'forward' is a symbol of the first day. 'Forward to the horde of the
Maruts, self -radiant ' is (the hymn) to the Maruts,14 containing (the word)
' forward ' ; that which contains (the word) ' forward ' is a symbol of the
first day. 'Forward the strong, new, hymn to Agni' is (the hymn) to
Jatavedas,15 containing (the word) 'forward'; that which contains (the
word) ' forward ' is a symbol of the first day. This world with the first
day they obtain, the Gayatrl metre, the Trivrt Stoma, the Rathantara
Saman, the eastern quarter, the spring of seasons, the Vasus the gods,
Agni, born of the gods, the overlord.
xxii. 2. The second day is the world of the atmosphere in its abode,
Indra, the Tristubh, the Pancadaga Stoma, the Brhat Saman, the basis by
Tanva. It has the following symbols in its verses : the present tense with
the god mentioned in the middle Pada — the present is what is before the
eyes, but not tangible — (the word) 'deities', (the word) ' thunderbolt ', (the
word) ' slaying Vrtra ', (the word) ' strong ', (the word) ' apart \ (the words)
' stand ', ' him ', and ' thou '. ' Agni we choose as envoy ' is the Ajya,1 con-
taining the word ' apart ' in ' The Hotr of all knowledge ' ; the explanation
of this has been given. It is in Gayatrl, for this set of three days has the
Gayatrl at the morning pressing. So in the transposed form. Taking out that,
' For thou hast a glory of rule ' is used in the conjunct form ; the explanation
of this has been gived. The Prauga is by Grtsamada ; 2 the explanation
of this has been given. ' O Indra, drink this Soma, O lord of the Soma ' is
the Marutvatiya,3 containing (the word) 'thunderbolt' in 'At the midday'
pressing, O thou with the thunderbolt in thy hand ' ; this is a symbol of
this day. ' Thy nearest, farthest, help ' is the Niskevalya,4 containing (the.
word) ' slaying Vrtra ' in ' With these thou hast helped us in slaying Vrtra ' ;
this is a symbol of this day. ' That desirable greatness of Savitr, the god '
is (the hymn) to Savitr,6 containing 'Three times the atmosphere Savitr
with his greatness ' ; this is openly the symbol of the atmosphere. ' They
two, sky and earth, all weal producing ' is (the hymn) to sky and earth,6 con-
taining (the word) ' apart ' ; the explanation of this has been given. ' They
have wrought the car well covered, skilled workers ' is (the hymn) to the
Rbhus,7 containing (the word) 'strong' in 'They have wrought the two steeds,
that bear Indra, strong in riches'; the explanation of this has been given. 'The
18 RV. iii. S (already cited in KB. xx. 2). 4 RV. vi. 25 (also cited in KB. xxiv. 2) ; 9£S.
" RV. v. 64 ; 99S. x. 2. 8. x. 8. 9.
» RV. i. 148. 5 RV. iv. 68 (already cited in KB. xix. 9) ;
1 RV. i. 12 (already cited in KB. i. 4), or vi. 2 99S. x. 8. 14.
(already cited in KB. xx. 8) ; 99$. x. 8. ° RV. i. 160 (already cited in KB. xix. 9) ;
2, 8. Gf. AB. iv. 81, 82. 99S. x. 8. 14.
2 See KB. xx. 8 ; 99S. x. 8. 4, 5. 7 RV. i. Ill (already cited in KB. xx. 4).
» RV. iii. 82 ; 99S. x. 8. 8.
469] Tfie Pr§thya Sadaha [ — xxii. 4
charioteer of the sacrifice, the lord of the folk ' is (the hymn) to the All-gods
by Qaryata,8 containing (the word) ' strong ' in c The strong banner, the holy
one, hath attained the sky ' ; the explanation of this has been given. * The
might of the swift, strong, ruddy one ' and * To the strong host, majestic,
pious ' are (two hymns) containing (the word) ' strong ' ; the explanation
of them has been given.9 ' The immortal, born of strength, doth penetrate '
is (the hymn) to Jatavedas,10 containing (the word) ' apart ' in ' What time
he became a messenger of Vivasvant'; the explanation of this has been
given. The last verse of it is 'Early and soon at the prayer may the
bright one come ' ; verily thus he refers to the next day ; n l Verily thus
they keep taking hold of the next day ' Eausitaki used to say. The world
of the atmosphere with the second day they obtain, the Tris^ubh metre, the
Pancada^a Stoma, the Brhat Saman, the southern quarter, the summer of
the seasons, the Maruts the gods, Indra, born of the gods, the overlord.
xxii* 3. The third day is yonder world in its abode, Varuna, the Jagati,
the Saptadaga Stoma, the Vairupa Saman, the basis by Tanva ; it has the
following symbols in its verses : the past tense with the mention of the god
in the last Fada — the past is what refers to what has happened — (the word)
• horse ', (the word) ' cow ', (the word) ' chariot ', (the word) f go ', (the word)
' stand', (the word) 'end', the same ending, the lack of definite mention
(of the deity), the same beginning. ' Yoke thou those best fit to invoke the
gods * is the Ajya.1 They say ( Seeing that the third day is the end, then
why does the Ajya contain (the word) " yoke " ? ' 'By this day the gods
went to the world of heaven ; yoked thither they went ; therefore (it con-
tains " yoke ") ' should he reply. It contains (the word) ' chariot ' in ' The
steeds, O Agni, like a charioteer ' ; this is a symbol of this day. It is in
G&yatri, for this set of three days has the Gayatrl at the morning pressing.
So in the transposed form. Taking out that, * Thou, O Agni, the Vasus here '
is used in the conjunct form.2 The explanation of this has been given.
The Prauga is in Usnih verses by Atri ; 8 the third day is connected with
the Jagati ; in that the Praiiga is in Usnih verses by Atri for the third day,
thus the Jagati enjoys the third pressing.
xxii. 4. ' Three friendships hath man's worship ' is the Marutvatiya;1 (the
word) ' three ' is a symbol of the third day. ' If a hundred skies, O Indra,
were thine' is the strophe of the Vairupa;2 there is repetition in 'and
• RV. x. 92 (already cited in KB. xix. 9). * RV. L 45 (already cited in KB. xx. 4) ; 99S.
* RV. vi. 8 (already cited in KB. xx. 8) and x. 4. 3.
i. 64 (already in KB. xix. 9); 99S. x. 8. "See 99S. x. 4. 4 and 5.
15. xxii. 4. l RV. v. 29 (also cited in KB. xxvi. 16);
w RV. i. 68 ; 99S. x. 3. 16. 9?S. x. 4. 8. The sense of tryaryama is
11 Because of prOtar. paratne vai tat> Anand. doubtful.
1 RV. viii. 75 ; 99S. x. 4. 2. Cf. AB. v. 1, 2. » RV. viii. 70. 6, 6 (also cited in KB. xxv. 6) ;
99S. x. 4. 9.
xxii. 4 — ] The Soma Sacrifice [470
a hundred earths also ' ; the third day is the end ; having gone to the end,
he repeats (as it were) ; for hence whitherward should he go ? '0 Indra, as
many as thou ' is the antistrophe ; 8 there is repetition in ' Day by day would
I obey the mighty ' ; the third day is the end ; having gone to the end, he
repeats as it were, for hence whitherward should he go? (0 Indra,
threefold protection ' is the Pragatha of the Saman,4 containing in ' three-
fold ' (the word) ( three ' ; this is a symbol of the third day. ' I was the
first lord of wealth' is (the hymn) to Indra;6 in 'I' and 'I' it has the
same beginning ; just as that which has the same ending, so that which has
the same beginning is a symbol of the end. In the Tristubh (hymn), ' He
who is born the first, the wise/ he inserts a Nivid.6 That hymn is the body
of Indra. ' Placing in it a Nivid, Grtsamada Bhargava 7 went to the dear
abode of Indra ' (they say). He goes to the dear abode of Indra, he conquers
the other world, who places a Nivid in this hymn. It contains a symbol
of ending in the reference to what has been ; ' He who in secret hath
depressed the hostile colour' is about what has been as it were. It has the
same ending ; this is a second symbol of the end.
xxii. 5. ' Towards thee, O god Savitr ' is the antistrophe,1 containing the
word ' towards '• They say ' In that the third day is the end, then why
has the antistrophe (the word) " towards " ? ' * By this day the gods went
to the world of heaven ; desiring towards it they went ; therefore (it has
" towards ") ' he should reply. ' Hitherward the god Savitr with the golden '
and 'Rich in ghee, encompassing the worlds' are (two triplets2) containing
(the word) ' ghee ' ; the explanation of these has been given. ' Born, without
steed, without reins, worthy of praise ' is (the hymn) to the Rbhus ; 8 there is
the word ' with three wheels ' in ' The chariot of three wheels circleth round
the atmosphere ' ; this is a symbol of the third day. ' Those who from afar
would assume kinship' is (the hymn) to the All-gods;4 (it contains the
word) 'from afar'; from afar is the end; the third day is the end; in the
end he places the end. These hymns end in half- verses, some in Padas,
some in half -Padas ; this ends with a third of a Pada ; this is a symbol of
the third day. ' To Yaifvanara the praise, increasing holy order ' is (the
» RV. vi. 82. 18, 19; 9£S. x. 4. 9. 8 RV. vi. 71 (already cited in KB. viii. 7 ; xx.
4 RV. vi. 46. 9 ; (£S. x. 4. 10. 4 ; xxi. 8) and 70 (already in xxL 8). The
6 RV. x. 48 (also cited in KB. xxvi. 16) ; 9£S. whole hymn is not meant, but only three
x. 4. 11. verses as in £(S. x. 4. 14, in each case.
6 RV. ii. 12 (already cited in KB. xxi. 4); But 'hymn' is regularly applied to such
99& x. 4. 11. cases in the Br&hmanas.
7 M's reading Babhravahtwd so the Anand. ed. » RV. iv. 86 (already in KB. xxi. 2) ; 9£S. x.
1 RV. i. 24. 8-6 (already cited in KB. viii. 1) ; 4. 14.
5fS. x. 4. 18. « RV. x. 63 ; ?£S. x. 4. 14.
471] Tlie Prsthya Sadaha [ — xxii. 7
hymn) to Vai$vanara,6 containing (the word) 'ghee' in 'Like pore ghee to
Agni we accord ' ; the explanation of this has been given. ' Rich in showers,
the Maruts, of daring might' is (the hymn) to the Maruts;6 in 'Rich in
showers ' there is repetition ; the third day is the end ; having gone to the
end, he repeats as it were, for hence whitherward should he go ? ' Thou
O Agni, the first Angiras, the Rsi/ is (the hymn) to Jatavedas ; 7 it has the
same beginning in 'thou' and 'thou'; just as that which has the same
ending, bo that which has the same beginning is a symbol of the end.
Yonder world with the third day they obtain, the Jagati metre, the Sapta-
da$a Stoma, the Vairupa Saman, the western .quarter, the rains of the
seasons, the Adityas the gods, Varuna, born of the gods, the overlord.
xxii. 6. The third day is the end ; the gods having gone to the end desired
the fourth day ; therefore it contains (the word) ' desire ' ; having sacrificed
they found it ; therefore it contains (the word) ' yoke \ They say ' Since
the third day is the end, then why on the fourth day does he insert
the sound of The fourth day is the abode of speech; the Viraj is
food ; the sound o is food ; verily thus he places food in the sacrifice and
in the sacrificers. Moreover by the third day is speech obtained ; verily
thus on the fourth day he expands it ; this is as when one expands heated
metal ; l this (serves) to expand speech. It has the following symbols in
its verses, (the word) ' ruling ', (the word) ' self -ruling ', (the word) ' Viraj ',
(the word) ' born ', (the word) ' aid ', (the word) ' delight ', (the word) ' around ',
(the word) 'towards', (the word) 'up to'. 'With offerings for ourselves
Agni ' is the Ajya 2 by Vimada. By means of Vimada('s hymn) the gods
confused3 the Asuras; in that (the hymn of) Vimada is recited both in
the middle and in the recitations of the Hotrakas, from each limb the
sacrificers expel in confusion evil. It contains (the word) ' born ' in ' Agni
brought to birth by Atharvan'; this is a symbol of this day.
xxii. 7. They make up ten Jagati verses, for this set of three days has
the Jagati at the morning pressing. They are twenty Gayatris, the
Gayatri bears the morning pressing ; thus he departs not from the symbol
of the morning pressing. So in the transposed form. Taking out that,
' Agni men with praise from the fire sticks ' is used in the conjunct form.1
The Ajya is in Viraj metre ; the Prstha is in Viraj ; that is accordant
» RV. iii. 2 (already cited in KB. xix. 9) ; 99S. « RV. x. 21 ; 99S. x. 5. 2. Cf. AB. v. 4, 5.
x. 4. 15. s vimadan of OoBLK is perhaps a mere error ;
6 RV. ii. 84 (already cited in KB. xxi. 4) ; it is found as trimadaa in the Anand ed.,
9£S. x. 4. 15. possibly an error for vimedus.
f RV. i. 81 ; 99S. x. 4. 15. xxii. 7. * RV. vii. 1 (also cited in KB. xxv. 11 ;
1 Presumably yathdyas is to be read, but xxvii. 1) ; 9£S. x. 5. 2.
yathdyas is also possible.
xxii. 7 — ] Tlie Soma Sacrifice [472
The Ajya is by Vasistha ; the Prstha is by Vasistha ; that is accordant.
It contains (the word) 'born' in cBy the movements of the hands they
have made the famed one to be born ' ; this is a symbol of this day. The
Prauga2 is in Anustubh verses; the fourth day is connected with the
Anustubh ; verily thus he makes it to succeed with its own metre. With
' Thee with the sacrifices we invoke ', which contains the word ' sacrifice \
he begins the Marutvatlya ; 3 the sacrifice has to be taken up again on the
fourth day ; verily thus he takes up again the sacrifice. ' Hear our call,
O Indra, harm us not ' is the Marutvatlya.4 These Tristubh verses have
a Viraj tinge; they are employed here, for they are endowed with the
symbol of the day. 'O Indra, with the Maruts here drink the Soma'
is (a triplet) in normal Tristubh6 and supports the pressing ; these in normal
Tristubh that support the pressing do not depart from the midday
(pressing). Indra is connected with the Tristubh and Indra has his abode
in the midday pressing ; in that these in normal Tristubh which support
the pressing do not depart from the midday (pressing) even with transposed
metres, (it is because he thinks) 'Indra is connected with the Tristubh;
let me not cause Indra to depart from his own abode.' c When born the gods
did adorn thee' contains (the word) 'born'; this is a symbol of this
day. ' Him the cunning I invoke ' is the Marutvatlya ; 8 it is in Gayatri, for
this set of three days has the Gayatri at the midday pressing.
xxii. 8. Then (they ask) * Should he utter the sound o here or here ? '
The sound o is intended for the strophe and the antistrophe and for
(the verses) commencing litanies. That he should not trouble about ; the
strophe is the body, the antistrophe offspring, the Viraj food, the sound
o food ; verily he places food in the body and in of&pring. ' The sound
o as connected with the Anustubh should he utter ' some say ; the fourth
day is connected with the Anustubh ; verily thus he makes it successful
with its own metre.1 ' The sound o as connected with the Viraj should
he utter ' is the rule ; the Viraj is food, the sound o food ; verily thus he
places food in the body and in offspring. At the middle Pada should
he utter o ; the first Pada is the body, the last offspring, the middle Pada
the middle, in the middle of the body is food placed ; it is as when one
eats food, swallowing it piece by piece. ' Indra to the divine service ' is the
Prag&tha of the Saman,2 by which Indra is attained; by it the gods
* 9£S. z. 5. 8, 4. Anartiya's comm. The o is repeated
* RV. viii. 68. 10-12; 99S. z. 5. 6. twelve times after the second syllable of
* RV. ii. 11 ; 99S. x. 5. 8. the middle Pada, the vowel of which it
0 RV. iii. 61. 7-9 ; 99S. x. 6. 8. absorbs, every fourth being Pluti. Cf.
6 RV. viii. 76. 1-8 ; 998. x. 6. 8. AB. v. 8.
1 The phrase vairtijanyunkha occurs in99S. xii. * RV. viii. 3. 5 and 6 ; 99S. x. 5. 18.
13. 4. For the mode see x. 5. 23 with
473] The Pr§thya Sadaha [ — xxii. 9
attained all attainments ; verily thus also the sacrificers by it attain all
attainments. ' Where is Indra famed, in what to-day ? ' are the * Where
famed' verses;8 they are Viraj or Anustubh; they are employed here,
for they are endowed with the symbol of the day. * Of thee, the warrior,
the bull, self-ruling ' is in normal Tristubh 4 and supports the pressing ; the
explanation of this has been given ; it contains in ' self-ruling ' (the word)
' self-ruling ' ; containing ' self-ruling ' is a symbol of this (day). ( Him of
you, ever enduring ' is the Niskevalya,6 containing (the word) • hither ' in
'In all speech outstretched hither'; that which contains (the word)
' hither ' is a symbol of the fourth day as introductory, for the fourth day
is a second introduction ; it is in Gayatri, for this set of three days has the
Gayatn at the midday pressing.
xxii. 9. ' The golden handed for aid ' is the antistrophe,1 containing (the
word) ' aid ' ; it has (the word) ' aid ' in ' for aid ' ; containing (the word)
'aid' is a symbol of this (day). 'Let the god Savitr with fair jewels
come hither ', ' Forward the sky and earth with sacrifices, with homage ',
' Forward to the Bbhus like a messenger shall I speed my speech ',* and
'Forward the bright, the divine, hymn' (are used); either 'hither' or
'forward' is a symbol of introduction; therefore on the fourth day the
hymns are recited containing (the words) ' hither ' and ' forward ', for the
fourth day is a second introduction. Verses of two Fadas are recited;
by having two feet one is able to ascend ; this is a symbol of ascent ; it is
as if one having advanced should rest in the vicinity of the world of
heaven. ' Praise of the ruling, the Asura ' is (the hymn) to Vaifvanara *
containing (the word) ' ruling ' in ' of the ruling ' ; containing (the word)
' ruling ' is a symbol of this (day). ' Who are these men revealed together ? '
is (the hymn) to the Maruts ; the explanation of this is that of the (hymn) *
'Forward the bright.' 'For you I hail the glorious, the effulgent' is
(the hymn) to Jatavedas ; * the explanation of this is that of the Marut-
vatiya. 'Let the strong go forward, the flames with might' are three
additional verses 6 in the conjunct form. ' Hither for aid we come to the
brilliant, the dread ' contains (the word) ' hither ' ; that which contains
(the word) ' hither ' is a symbol of this fourth day as introductory, for
the fourth day is a second introduction. ' I praise him of valiant might
like the bright one' is (the hymn) to Jatavedas;7 containing (the word)
» RV. x. 22 ; 9?S. x. 5. 20. 8 RV. vii. 6 ; 99S. x. 5. 24.
* RV. iii. 46 ; <??S. x. 5. 20. * RV. vii. 66 ; prafukrtya is vii. 84 (n. 2) ; ££&
• RV. viii. 92. 7-9 ; 99s. x. 6. 20. x. 6. 24.
i RV. i. 22. 5-7 (also cited in KB. xxvi. 18 ; a RV. ii. 4 : ?<?S. x. 5. 24.
998. x. 5. 22. « RV. iii. 26. 4-6. The reading of LoK and
1 RV. vii. 45 ; vi. 58 ; iv. 38 ; and vii. 84 ; Anand. ed. tatniUM cannot be supported.
99*. x. 5. 28. » RV. x. 122.
60 [H °-8- u]
xxii. 9 — ] The Soma Sacrifice [474
* hither ' in ' Clothed in ghee further the way for the prayer hither ' ; 8 that
which contains (the word) 'hither' is a symbol of the fourth day as
introductory, for the fourth day is a second introduction. Having per-
formed the litanies, having crept along, they perform the Sodapn; all
this (universe) is sixteenfold ; verily (it serves) to obtain all this. Food
with the fourth day they obtain, the Anustubh metre, the Ekavin9a
Stoma, the Vairaja Saman, the northern quarter, the autumn of seasons,
the Sadhya and the Ajya gods,9 Brhaspati and the moon, born of the
gods,10 the overlords.
ADHYAYA XXIII
The Soma Sacrifice (continued).
The Pr§thya Sadaha (continued).
xxiii. 1. The fifth day is cattle ; the basis by Tanva is the Pankti, the
Pankti is cattle, (they say). It has the following symbols in its verses :
(the word) ' bull \ (the word) ' cow ', (the word) • milk ', (the word) ' ghee ',
(the words) ' be drunk ', (the word) ' wealth ', (the word) ' strong ', having an
addition. * This guest of yours, waking at dawn ', is the Ajya,1 containing
(the word) c wealth ' in c wealths ' in ' Wealths, O son of strength, among
mortals'; containing (the word) 'wealth' is a symbol of this (day); it
has an addition ; this is a symbol of the Pankti ; it is in Jagati, for this
set of three days has the morning pressing in Jagati. So in the transposed
form. Having taken out this, 'Him I deem Agni who is bright' is used
in the conjunct form.8 It is in Pankti ; the fifth day is the Pankti ; these
are the fifth day. ' To whom the cows go home ' (it contains) ; containing
(the word) ' cow ' is a symbol of this (day). The Praiiga is in Brhati ; 8
the fifth day is cattle; cattle are connected with the Brhati; verily (it
serves) to obtain cattle. The strophe of the Marutvatiya 4 has (the word)
• of the five peoples ' in ' When with the folk of the five peoples ' ; this is
a symbol of the fifth day. ' Thus in the Soma, in the drink ' is in Pankti 5
and contains (the words) ' be drunk ' ; the explanation of this has been given.
1 Thou art the helper of him who poureth offering, with the strew spread '
8 BV. x. 122. 2 e. below KB. xxviii. 1, n. 8.
9 For these deities (clearly based on S&dhyas) * BY. vi. 15 (also cited in KB. xxiii. 8) ; 99S.
of. <?B. xiiL 4. 2. 16 ; Levi, La doctrine du x. 6. 2. Gf. AB. v. 6.
aacriftce, p. 62. 2 BV. v. 6 ; 953. x. 6. 2-4.
10 devajate is curious &B°j4tau seemB necessary : 8 For its composition see 9?S. x. 6. 5 and 6.
it may be neuter, but this is hardly 4 BV. viii. 68. 7-9 ; 99S. x. 6. 8.
likely ; an error is probable enough. Gf. s BV. i. 80 ; 99S. x. 6. 9.
475] The Pr§thya Sadaha [ — xxiii.2
are verses of six Fadas ; the year has six seasons ; verily (they serve) to
obtain the year. 'They are to be recited as Gayatrl verses', Kausltaki
used to say; the reciting as Gayatrl makes full completion;6 in that
with each set of eight syllables he says the Pranava, that is the Gayatrl
form. ' Indra with the Maruts, the bull, for joy ' is in normal Tris^ubh
and supports the pressing.7 The explanation of this has been given. It
contains (the word) * bull ' in ' The bull, for joy ' ; this is a symbol of this
day. ' He by whom this ' is the Marutvatiya ; 8 it is in Gayatrl, for this
set of three days has the Gayatrl at the midday pressing.
xxiii. 2. The Mahanamms1 are the Prat ha; by the Mahanamnis Indra slew
Vrtra ; him having slain Vrtra the gods met as he went ; before they had
retreated away from him and stood in terror. Him Prajapati asked, * Hast
thou been able to slay 1 ' ' Yes, yes ' he replied, without mention (of his
name), for Prajapati is he whose (name) is not mentioned ; this is a symbol
of Prajapati. Him Agni asked, 'Hast thou been able to slay?' 'Yes,
O Agni ' he replied. Him his own greatness asked, ' Hast thou been able
to slay ? ' Before it had retreated from him and stood in terror. ' Yes,
O Indra ' he replied. Him Pusan asked, ' Hast thou been able to slay ? '
' Yes, O Pusan ' he replied. Him the All-gods asked, ( Hast thou been
able to slay ? ' • Yes, O All-gods ' he replied. These five Padas are recited
as ' mortar ' ; it is the boundary of the Re ; they are the strong ones ; by
them Indra had strength to slay Vrtra ; in that by them he had strength
to slay Vrtra, therefore are they the strong ones, for they are strengths.
' To him athirst ', ' Who is most wealthy, O wealthy one ' and ' Him for
you who injureth not ' are three sets of three verses ; 2 he makes as tenth
the Brhati3 'To him, to him of the drink.' 'Yea, thou art the powerful'
is, however, the rule,4 having the same utterance as the ' mortar ' (verses) ;
so it becomes equal with or even superior to the strophe. 'Whether,
O Indra, among the tribes of Nahus ' is the Pragatha of the Saman ; 6 ' Or
of the five folks ' contains (the word) ' five ' ; this is a symbol of the fifth
day. It contains (the words) ' be drunk ' in ' Indra hath waxed to be
drunk ' ; it is in Pankti ; the explanation of this has been given. ' Thou
hast furthered our prayer in the overcoming of Vrtra ' are verses of six
Padas ; 6 the explanation of them has been given. ' Thou hast become the
6 M'b reading atisamrddham is good sense but Scheftelowitz, ZDMG. lix. 423, 424.
is probably a gloss. * RV. vi. 42. 1-8 (also cited in KB. xxviii. 7) ;
» RV. iii. 47 ; 99S. 6. 9. 44. 1-S ; and 44. 4-6 ; $£8. x. 6. 14.
• RV. viiL 76. 4-6 ; 99S. x. 6. 9. "RV. vi. 42. 4 ; 9£S. x. 6. 14.
* AA. iv ; 99S. x. 6. 10-18. Cf. AB. v. 7. * RV. viii. 92. 28 ; 99a x. 6. 14 (iW txJ
The KB. version of the Purlsapadas simply).
seems to have differed from AA. by B RV. vi. 46. 7, 8 ; 99S. x. 6. 15.
omitting that to Visnu ; cf. BD. viii. 102 ; • RV. viii. 87 ; 99S. x. 6. 16.
xxiii. 2 — ] The Soma Sacrifice [476
only wealth-lord of wealth1 is in normal Trisyubh7 and supports the
pressing; the explanation of this has been given. In 'wealth-lord of
wealth ' it contains (the word) ' wealth ' ; containing (the word) * wealth *
is a symbol of this (day) ; it contains an addition ; this is a symbol of the
Pankti. ' Him Indra we strengthen ' is the Niskevalya 8 containing (the
word) ' bull ' in ( May he become a strong bull ' ; this is a symbol of this
day. It is in Gayatri, for this set of three days has the Gayatri at the
midday pressing.
xxiii. 3. 'That desirable of Savitr' is the antistrophe * by Vifvamitra, to
secure variety of the Prsthyas. ' Strengthening by their thought ' * contains
(the word) ' strength ' ; this is a symbol of this day. ' Up the god Savitr of
the home' is (the hymn) to Savitr,8 containing (the word) 'cattle' in
' prosperity ' in ' Prosperity to-day, O Savitr, prosperity also to-morrow ' ;
containing (the word) 'cattle' is a symbol of this (day). 'The great ones,
sky and earth, here the eldest ' is (the hymn) to sky and earth,4 containing
(the word) ' cattle ' in ' steer ' in ' Rousing the steer, in far-reaching courses ' ;
containing (the word) 'cattle' is a symbol of this day. 'To us Rbhu,
Vibhvan, Vaja, Indra ' is (the hymn) to the Rbhus,6 containing (the word)
' cattle ' in ' possessing cows ' in ' Who that which possesseth cows, strength,
of good heroes ' ; containing (the word) ' cattle ' is a symbol of this (day).
1 Who now, O Mitra and Varuna, pious one ' is (the hymn) for the All-gods,6
containing (the word) ' cattle ' in ' for bestowing of cattle ' in ' To the pious
strength as it were for the bestowing of cattle'; containing (the word)
' cattle ' is a symbol of this (day). It contains an addition ; this is a symbol
of the Pankti. ' The swelling oblation, unaging, in the finder of light ' is
(the hymn) to Vai§vanara 7 ; ' swelling ' is a symbol of the fifth day. ' Even
to the wise let it be a wondrous thing' is (the hymn) to the Maruts,8
containing (the word) ' cattle ' in ' cow ' in ' That owneth the common name
of cow'; containing (the word) 'cattle' is a symbol of this (day). ' Agni
is the Hotr, the householder, the king ' is (the hymn) to Jatavedas,9 con-
taining (the word) ' strength ' in ' Help us, O bountiful one, in the winning
of strength ' ; this is a symbol of this day. It contains an addition ; this is
a symbol of the Pankti. So in the transposed form. In the conjunct form,
'The head of the sky, the messenger of the earth' is (the hymn) to
7 RV. vi. 81 (also cited in KB. xxv. 8) ; 9fS. * RV. iv. 56. 1-4 ; see 99s. x. 6. la
x. «. 16. B RV. iv. 84 ; 99S. x. 6. 18.
• RV. viii. 98. 7-9 ; 99S. x. 6. 16. « RV. v. 41 ; 99S. x. 6. 18.
1 RV. iii. 62 10-12 ; 99a x. 6. 18. Cf. AB. 7 RV. x. 88 ; 99S. x. 5. 12.
v. 8. • RV. vi. 66 ; 99S. x. 6. 19.
» RV. iii. 62. 12 c. • AV. vi. 15. 18-15; 99S. x. 6. 19.
» RV. vi. 71. 4-6 ; 99S. x. 6. 18.
477]
The Prfthya Sadaha
[ — xxiii. 4
Vai<jvanara 10 ; in * The navel of the sacrifices, the seat of wealth ' it contains
(the word) ' wealth '; containing (the word) ' wealth ' is a symbol of the (day).
1 Hither the Rudras with Indra in unison ' is (the hymn) to the Maruts,11
containing (the word) ' cattle ' in * having cars and having heroes' in 'Having
cows, having horses, having cars, and of good heroes ' ; containing (the word)
' cattle ' is a symbol of this day. ' This guest of yours waking at dawn ' is
(the hymn) to Jatavedas 1S ; the explanation of this has been given. Cattle
with the fifth day they obtain, the Pankti metre, the Trinava Stoma, the
Qakvara Saman, the zenith la quarter, the winter of seasons, the Maruts the
gods, Budra, born of the gods, the overlord.
xxiii. 4. The fifth day is cattle ; the sixth day is man ; Prajapati is man,
being before all this (universe). Prajapati is beyond the normal metres ;
this is a symbol of Prajapati. An Asura woman approached 1 Indra making
muskas at every joint ; Indra, desirous of subduing her, at every joint made
qepas ; Indra indeed is Parucchepa (' having in joints qepae ') ; all does Indra
seek to conquer. With her he had union ; with him was she angry a with
the cunning of the Asuras ; he saw these (verses) with repeated Padas ; with
them from every limb, from every joint, from all evil was he set free. In that
the Parucchepa (text) is recited, in the middle and in the recitations of the
Hotrakaa, the sacrificera are set free from every limb, from every joint,
from all evil. Placing first the normal offering verses, they use the (verses)
of Parucchepa as offering verses ; in that on this day they do not say vasat
with them, thereby are they left out ; in that they do not omit 8 them, (it is
because they think) ( Let us not omit the unfailing part of the , sacrifice,
what is dear to the gods.' Having performed first the normal seasonal offering
(verses), they use (verses) of Grtsamada as offering verses4 ; in that on this
day they do not say vasat with them, thereby are they left out ; in that they
do not omit them, (it is because they think) ' Let us not omit the unfailing
part of the sacrifice, what is dear to the gods.' Thereby they become above
the normal metre; thus with (verses) of seven Padas they perform the
vasat call. Now as to this Kausitaki used to say,5 'The metres with the
10 RV. vi. 7 ; 59s. x. 6. 26.
11 RV. v. 67 (already cited in KB. xx. 4) ;
95S. x. 6. 20.
» RV. vi. 15 (also cited in KB. xxiii. 1) ;
w. 1-9 are meant ; see (£8. x. 6. 20.
13 H has urdkv&m.
1 For the pratyutkramata of BLK and the
Anand. ed. cf. in KB. xxii. 6 the v. /.
vimadan of the same MSS. and Oo. For
the story here cf. AB. v. 10, 11.
1 cLhrn&t is very uncertain in sense ; possibly
' charmed him' may be meant. The
Anand. ed. has arhandt, which is non-
sense.
The MSS. and the comm. recognize here
n&ntarayanti only. The verses for the
different priests are given in 99& x. 7.
2-6. BK and the Anand. ed. have
utsrstvd.
I. e. RV. ii. 86 and 87 give the offering
verses for the offerings after the Praisas ;
see 99S. x. 7. 7.
It is clear from KB. xxiii. 5 that the rnle of
Kausitaki is rejected.
xxiii. 4 — ]
The Soma Sacrifice
[478
Viraj as the eighth guard him who yonder gives heat. That concord they
disturb who use (verses) over the normal metre as offering verses.
xxiii. 5. Therefore assuredly they should use (the verses) of the one-day
rite as offering verses, to prevent disturbance of the path that leads to the
gods.' As to this Anicin Mauna asked the Jabala householders, having glided
up to them when they were performing a sacrificial session, ' Have ye
departed from the day, are ye Parucchepas ? ' x Then were they silent ; then
from the north half of the Sadas Citra Gamjrayani, or Gau$ra, made reply,
1 We have not indeed left the day ; we are not Parucchepas ; in our litany
the Parucchepa has already been added in the day8 (rite); with (the verses)
for the one-day (rite) have we sacrificed ; therefore we have not departed
from the day.' One after another should they say the offering verses ; the
sixth day is an abode of the gods ; if on that day the Hotr alone should
say va§att the Hotr would commingle the abode of the gods of the Adhvaryu
and the householder.8 A race they run for the world of heaven by the
sixth day ; he who completes it without drawing in breath wins the world
of heaven ; but, if he should draw in breath, let him ever and again pushing
forward 4 try (to complete it).
xxiii. 6. ' He is born in the ordinance of Manu ' is the Ajya,1 with no
deity mentioned by name in 'he'; Prajapati is he (whose name is) not
mentioned ; this is a symbol of Prajapati. They are beyond the normal
metres, having seven Padas, and have repeated Padas ; in that it is this day,
they are thus. He should not draw in breath between the Pada and the
repeated Pada ; the Pada is the body, the repeated Pada the breaths ; if one
should say of him who breathes in at this point, ' He has separated the body
from the breath ; he will not live \ so would it be. Therefore he should not
draw in breath between the Pada and the repeated Pada. The Praiiga is
in a metre beyond the normal ; the sixth day is connected with a metre
beyond the normal ; verily thus he makes it successful with its own metre.
' He first of the great ' is the strophe of the Marutvatiya 2 ; in ' he ' no deity
is mentioned by name; Prajapati is he (whose name is) not mentioned;
this is a symbol of Prajapati. ' The chariot which thou, O Indra, for the
1 ahno 'g&td must be read to make sense. The
Anand. ed. has papracch&nno g&td. The
sense is perhaps literally 'by haying
$epas at the joints' ; a reference to the
addition of verses after the normal
offering verses. Parucchepdt in M is a bad
correction, like tasm&d vaik&hikibhih just
above.
8 na might be read as in BK. and as suggested
by the obvious blunder fastrcn&han in
BC and the Anand. ed. which has, like
OoC (ahar LBK), 'kndyaixfvaikahikibhir.
But nah (M, Burnell MS.) seems better.
8 This is explained by 99S. x. 7. 9 and 10;
cf. AB. v. 9.
4 pratisdram may mean ' recurring ' to the
work as BR. take it.
xxiii. 6. l RV. i. 128 ; cp. 99& x. 8, which
gives in 2 and 8 the Praiiga. Gf. AB. v. 12.
a RV. viii. 68. 1-8 ; ffS. x. 8. 5.
479] The Pr§thya Sadaka [ — xxiii. 8
winning of the offering ' is by Parucchepa 3 ; the explanation of this has been
given. In * He who with heroes winneth the light ' there is a reference to the
Maruts in ' with heroes '. * He who strong with the strong in one dwelling '
is in normal Tristnbh 4 and supports the pressing ; the explanation of this
has been given. There is repetition in ' Strong with the strong ' ; the sixth
day is the end ; having gone to the end, he repeats as it were, for hence
whitherward should he go ? ' O Indra, generous, with the Maruts ' is the
Marutvatiya0; it is in Gayatri, for this set of three days has the Gayatri
at the midday pressing.
xxiii. 7. ' Rich be ours in joint carouse ', and ' Rich the praiser of the
rich ', thus * the V aravantiya is imposed on the foundation of the Raivata.
The Saman is addressed to Agni, with verses to Indra ; it makes a pairing,
a symbol of generation. 'Praise naught else' is the Pragatha of the
Saman 2 ; in * O friends ' in ' 0 friends, come not to harm ' it is the symbol
of all; the sixth day is the symbol of all; therefore in (0 friends' he
refers to all. cO Indra, come to us from afar' is by Parucchepa3; the
explanation of this has been given. (It contains) ' from afar ' ; from afar
is the end ; the sixth day is the end ; he places the end in the end. ' The
greatnesses of this great one' is the normal Tristubh support of the
pressing4; the explanation of this has been given. There is repetition in
* The greatnesses of this great one ' ; the sixth day is the end ; having gone
to the end, he repeats as it were, for hence whitherward should he go?
* With the bay steeds to our pressed (drink) ' is the Niskevalya.6 There is
repetition in ' Come, O lord of the draughts, to us with the bay steeds ' ; the
sixth day is the end ; having gone to the end, he repeats as it were, for
hence whitherward should he go ? It is in Gayatri, for this set of three
days has the Gayatri at the midday pressing.
xxiii. 8. ' To the god Savitr in the bowls, the sage ', with this (verse) in
a metre beyond the normal he begins the Yai^adeva 1 ; the sixth day is
connected with a metre beyond the normal ; the metre beyond the normal
thus attains the third pressing. Moreover the sixth day is connected with
Prajapati; Prajapati is beyond the normal metre; this is a symbol of
Prajapati. The antistrophe 8 contains (the word) ' towards ' ; the explanation
of this has been given. ' Up this god Savitr for instigation ' is (the hymn)
« RV. i. 129 ; 99& x. 8. 6. 2 RV. viii. 1 and 2 ; 99S. x. 8. 8.
4 RV. i. 100 ; 9gs. x. 8. 6. 8 RV. i. 180 ; 9£S. x. 8. 9.
• RV. viii. 76. 7-9 ; 99S. x. 8. 6. * RV. it 15 ; 99S. x. 8. 9.
1 RV. i. 80. 18-15 and viii. 2. 18-15. The • RV. viii. 98. 81-88; 99s. x. & 9.
verses of the Raivata are then sung to the xxiii. 8. * For the text see 99S. v. 9. 7 ; x. 8. 1 0.
Varavantlya Saman ; 99S. x. 8. 7. Cf. » It is taken from the third day, 99S. x. 8.
AB. v. 12, 18. 18.
xxiii. 8 — ] The Soma SacHJice [480
to Savitr 3 ; there is repetition in ' Savitr for instigation ' ; the sixth day is
the end ; having gone to the end, he repeats as it were ; for hence whither-
ward should he go? ' Which is the first, which the latter of these two ? ' is
(the hymn) to sky and earth4; there is repetition in 'first' and 'latter';
the sixth day is the end ; having gone to the end, he repeats as it were, for
hence whitherward should he go? 'Why hath the best, why hath the
youngest come to us ? ' is (the hymn) to the Rbhus 5 ; there is repetition in
' best' and 'youngest' ; the sixth day is the end; having gone to the end,
he repeats as it were, for hence whitherward should he go ? ' This dread
thing be of glad speech ' is (the hymn) to the All-gods 6, containing (the
word) ' stand ' in ' When making his parents, standing firm on liberality ' ;
this is a symbol of the end ; the sixth day is the end ; having gone to the
end, he stands still as it were, for hence whitherward should he go?
Having left over the last two (verses), he throws in (the hymn) to
Nara9ansa,7 'Those who through the sacrifice are adorned with the fee.'
The hymn is the body, (the hymn) to Naragansa is offspring and cattle ;
verily thus in the middle in the body he places both sets, offspring and cattle.
' The dark day and the bright day ' is (the hymn) to Vaigvanara 8 ; there is
repetition in ' and the bright day ' ; the sixth day is the end ; having gone
to the end, he repeats as it were, for hence whitherward should he go?
' Forward the Maruts, devoted, with gleaming lances ' is (the hymn) to the
Maruts 9 ; in that it has the same endings it is a symbol of the end. ' This
praise to Jatavedas who doth deserve it ' is (the hymn) to Jatavedas 10 ; in
that it has the same endings it is a symbol of the end. ' Let us not be
harmed ; let us not be harmed ' at the end is a symbol of freedom from
harm. The waters with the sixth day they obtain, the Atichandas metre,
the Trayastrinpa Stoma, the Baivata Saman, the zenith quarter, the cool of
the seasons, the All-gods, Prajapati, born of the gods, the overlord.
ADHYAYA XXIV
The Soma Sacrifice {continued).
The Abhijit.
xxiv. 1. The l Abhijit (is explained). By the Abhijit the gods conquered
these three worlds ; therefore has it three turns and four endings. With
» RV. ii. 38 ; 993. x. 8. 14. 7 RV. x. 62 ; 99S. x. 8. 14.
* RV. i. 186; 99S. x. 8. 14. • RV. vi. 9; 99S. x. 8. 15.
» RV. i. 161 (already cited in KB. xix. 9) ; » RV. v. 65 ; 99S. x. 8. 15.
99S. x. 8. 14. w RV. i 94 ; 99S. x. 8. 15.
8 RV. x. 61 : verse 1 is of doubtful sense ; 1 For the Abhijit see 99S. xi. 10 ; A9S. viii.
99S. x. 8. 14. 5. 1-9. The use of the nom. twice, which
481] The Abhijit [ — xxiv. 2
the Vi$vajit they conquered these four quarters; therefore it has four
turns and three endings. The Abhijit (is explained). By the Abhijit the
gods conquered ; what was left unconquered clung on as it were ; that they
conquered by the Vi^vajit; the Vigvajit is so called (because they said) ' All
have we conquered/ The Abhijit and the Vi$vajit are these two, Indra
and Agni ; the Abhijit is Agni, for Agni conquered all this (universe) ; the
Vifvajit is Indra, for Indra conquered all this wholly. The Abhijit has
both Samans and all the Stomas; therefore both sets of hymns, those
connected with the Brhat and the Rathantara, are recited. The two hymns,8
'Forward to the god, Agni' and 'What is best, that to Agni13 are its
Ajya ; ' Forward ' is a symbol of the Rathantara ; ' aloud ' in ' Sing aloud,
O thou of wide radiance ' is (a symbol) of the Brhat. The two Prattgas of
Madhuchandas and Grtsamada should he interweave ; having recited the
Puroruc to Vayu, then (he should insert) two triplets to Vayu ; then, having
recited the Puroruc to Indra and Vayu, two triplets to Indra and Vayu ; the
Puroruc, then the two triplets, the Puroruc and then the two triplets ; thus
should he interweave. This he should not regard ; he makes the triplets of
Madhuchandas first, those of Grtsamada second. As to this they say ' Why
should he interweave the two (Praiigas) ? This he should not regard ; the
Praiiga being that of Madhuchandas only, he should put on (the triplet) to
the All-gods of Grtsamada above (the triplet) to the All-gods of Madhu-
chandas 4 ; there is one (hymn) with the Brhat character expressed.
xxiv. 2. ' 0 ye All-gods, come hither ; hear this my call ; sit on this
strew \ (The word) " strew " is a symbol of the Brhat.' Then (comes)
(the triplet) to Sarasvati of Madhuchandas 8. ' Let him conclude with the last
verse of it ; so let the morning pressing be in the one-day form ' is the rule.
The Abhijit is a one-day (rite); the one-day (rite) is a support; verily
(it serves) for support. ' Thee like a car for aid ' is the strophe of the
Marutvatiya8; 'This drink, O bright one, is pressed ' is the antistrophe4;
this is the normal one-day form; the explanation of it has been given.
' Thou hast been born dread for impetuous strength ', having recited this of
Gauriviti 5 first, he inserts a Nivid in the five- verse hymn of Brhati verses,6
is also in M, is odd: the reading k&nv iveva 2 end in the acceptance of the one-day
^not ivaiva as stated by Lindner) of M is form after all. iti is omitted below.
clearly correct; the Anand. ed. has ha nv 1 RV. ii. 41. 18-15 (also cited in KB. xxvi.
ivaiva with OoBC. M has $a*a%je. 17).
3 RV. iii. 13 (already cited in KB. xx. 2); * RV. i. 8. 10-12.
99S. xi. 10. 2. s RV. viii. 68. 1-8 (also cited in KB. xv. 2).
» RV. v. 26. 7-9 (already cited in KB. vii. 9) ; * RV. viii. 2. 1-8 (already cited in KB. xv. 2).
99S. xi. 10. 2. ' RV. x. 73 (already cited in KB. xv. 8).
* RV. i. 8. 7-9. Cf. 99S. xi. 10. 8, 4, 5, for • RV. vL 60 ; 99S. xi. 10. 7.
the different possibilities, which in xxiv.
61 [b.o.8. Sft]
xxiv. 2 — ]
The Soma Sacrifice
[482
( 0 Indra, drink ; for thee it hath been pressed for delight' ' I shall proclaim
the manly deeds of Indra', this of Hiranyastupa7 having recited first, he
inserts a Nivid in the hymn of nine BrhatI verses,8 'Thy nearest, thy
furthest aid.' So if the Prstha be the Bathantara. ' But, if it be the Brhat,
having recited the two of BrhatI verses first he should place Nivids in the
two from the one-day (rite),' (they say). ' The Niskevalya and the Marut-
vatiya should be each of one hymn only ' is the rule. ' Drink the Soma
towards which, O dread one, thou hast penetrated ' and ' Praise him who
hath might to overcome' are (two hymns 9) containing (the word) 'towards';
this is the symbol of the Abhijit. ' The third pressing should follow the
normal one-day (rite)' is the rule; the Abhijit is a one-day (rite); the
one-day (rite) is a support ; verily (it serves) for support.
The Svarasdmans.
xxiv. 8. Svarbhanu, an Asura, pierced with 1 darkness the sun ; the
Atris were fain to smite away its darkness ; they performed, before the
Visuvant, this set of three days, with the Saptada^a Stoma. They smote
away the darkness in front of it ; that settled behind 2 ; they performed the
same three-day (rite) after the Visuvant ; they smote away the darkness
behind it. Those who perform, knowing thus, this three-day (rite) with
the Saptada$a Stoma on both sides of the Visuvant, verily those sacrificers
smite away evil from both worlds. They call them the Svarasamans ; by
them the Atris rescued (apo8pj*nvata) the sun from the darkness ; in that
they rescued, therefore are they Svarasamans. This is declared in a Re,
xxiv. 4. ' The sun which Svarbhanu
The Asura pierced with darkness,
The Atris found it.
None other could do so.'
By this the Svarasamans are mentioned. The Marutvatiyas have (the
word) ' who ' ; the Pragathas of the Niskevalyas have (the word) ' who '.
Prajapati is ' Who ' ; the Svarasamans are Prajapati ; they have Anugtubh
Nivids inserted. The Anustubh is the waters ; the Svarasamans are the waters,
for all this (universe) is surrounded with the waters, for on both sides of
yonder sun there are waters below and above. This is declared in a Re,
* RV. i. 82 (already cited in KB. xv. 4.)
8 RV. vi. 26 (already cited in KB. xzii. 2) ;
99S. xi. 10. 8.
9 RV. vi. 17, and vi. 18 (also cited in KB. xxv.
6 ; xxvi. 9) ; ££8. xi. 10. 9.
1 The legend of Svarbhanu is common ; see
Maodonell, Vedic Mythology, pp. 145, 160.
2 parastOd seems meant, and is read in the
Anand. ed., not purastdi as in Lindner's
text. Cf. AB. iv. 19. M has parastOd
asidat ta etam . . . tasyoparistdt . . . vidvOiisam
ubhayato visuvantam ubhayamti and inserts
after apajaghnuh and before ted ya the
words tat parastOd asOdat.
483]
The Svarasamans
[ — xxiv. 6
xxiv. 5. ( The waters that stand above and below,
In the realm of the son.' l
( O god, the mortal with sacrifice hither ' is the Ajya 2 of the first Svara-
saman (day), containing the word ' hither ' and connected with the Rath-
antara. ' Great strength in the beam ' is (the Ajya 3) of the second, (con-
taining the word) ' great ', and connected with the Brhat. ' O Agni, bring
hither the most mighty ' is (the Ajya) of the third, containing (the word)
'hither', and connected with the Rathantara.4 The Prauga of the first
Svarasaman is by Madhuchandas, that of the second by Grtsamada, and
that of the third in Usnih verses by Atri ; the explanation of these has
been given. The strophe and antistrophe of the Marutvatiyas, the verses to
Brahmanaspati, follow the model of the three-day (rite) ; the explanation of
them has been given. ( Where is this hero who hath seen Indra'1 is the
Maratvatiya ° of the first Svarasaman, containing (the word) ' who ' in
' where '. ' With what array, of one age, of one home 1 ' is (the
Maratvatiya 6) of the second, containing (the word) ' who ' in ' what \ ' Let
him sing the Saman springing forth as of a bird ' is (the Maratvatiya 7) of
the third, containing (the word) ' who ' in ' work (ka-rma) ' in ' Those works
most welcome to him ' ; Prajapati is ' Who ' ; the Svarasamans are Prajapati.
' When thou wast born, O unequalled one'; on this strophe8, which has
a Brhati as the third verse, some daily bring in the Svaras ; if they do so,
the strophe and antistrophe and the inserted verse are the same.9 ' What
newest of praisers ? ' is the Pragatha 10 containing (the word) ' who ' ; the
explanation of this has been given.
xxiv. 6. Then the basis of the Rathantara (is recited). ' Which thou,
O Indra, dost support ' is a couple of verses,1 to avoid isolation ; (it is used,
thinking) ' Let not that Brhati have been recited by itself alone as it
were \ * O Indra, O generous one, to thee we have turned ' is the normal
Tristubh2 (triad) which supports the pressing; the explanation of this
has been given. 'That most effectual for aid (power) of them' is the
i RV. iii. 22. 8 c.
2 RV. v. 17. 1-4; 9?S. xi. 11. 7.
8 RV. v. 16. 1-4 ; 9?S. xi. 11. 7.
* The hymn is RV. v. 10. 1-6 ; see 99S. xi.
11. 7. rathantaram is probably an error for
rOthantaram as above, and the Anand. ed.
actually has rath0.
5 RV. v. 80 (already cited in KB. xxi. 8) ;
99S. xi. 11. 9. For the Praugas see xi.
11.8.
• RV. i. 165 ; 99S. xi. 11. 9.
1 RV. i. 178 ; 99S. xi. 11. 9.
9 RV. viii. 89. 6-7. brhatitraye is essential as
a compound. Cf. KB. xviii. 10.
9 This must be the sense, that all these are to
be the same for all days; <ffi8. xi. 11
**9*> gives variants, but Anartiya recog-
nizes the rule here as intended to have
this sense.
»• RV. viii. 8. 18, 14.
xxiv 6. l RV. viii. 97. 2 and 8. The Anand.
ed. has fosfvd. They are Brhati verses and
match the Brhati of the Stotriya ; 99S.
xi. 12. 4.
1 RV. vi. 44. 10-12 ; 998. xi. 12. 6.
xxiv. 6 — ] The Soma Sacrifice [484
Niskevalya in Anustubhs,8 containing (the word) ' hither ' in 4 ' O lndra, do
thou hither bear that power,' and connected with the Rathantara. ' What
hath not been wrought by him ? ' is the Pragatha containing (the word)
( who ' ; the explanation of this has been given.
xxiv. 7. Then the basis of the Brhat (is recited). ( They call thee, men,
when (the juice) is pressed ' is a couplet,1 to avoid isolation ; (it is used,
thinking) ' Let not that Bphatl have been recited by itself alone as it were.'
* O Adhvaryu, O hero, to the mighty the pressed (juices) ' is the normal
Tristubh 8 (triplet) which supports the pressing ; the explanation of this has
been given. 'The singers sing thee' is the Niskevalya8 in Anustubhs,
containing (the word) ' up ' in ' Up with a rod they have raised thee ', and
connected with the Brhat. ' These thee, 0 thou of much light ' is the Pra-
g&tha,4 containing (the word) c who (ha) ' in kavaritw, in ' of pure hues
(pavaJoavarri&h) ' ; the explanation of this has been given.
xxiv. 8. Then the baas of the Rathantara (is recited), then that of the
Brhat. * Bounding as a wild elephant ' is a couplet,1 to avoid isolation ; (it is
used, thinking) ' Let not that Brhatl have been recited by itself alone as it
were '. ' This bowl with the drink for lndra ' is the normal Tristubh 2 (triplet)
which supports the pressing ; the explanation of this has been given. ' lndra
all have caused to grow ' is the Niskevalya in Anustubhs,8 containing (the
word) ' towards ' in ' Towards thee we sing our praise ' ; this is a symbol of
the Rathantara. They say 4 ' He should not place the Nivid in the Anustubh
(hymns), he confuses the arrangement of metres at the midday (perfor-
mance)/ Having recited the Anustubhs first for the obtaining of desire, he
inserts a Nivid in the Tristubh (hymns) ; thus in due order is the Nivid
inserted ; it being inserted in due order places them in due order in all the
worlds and in all desires. ' Hither thy car with every boon, O dread one ' ;
(he inserts a Nivid) in (this hymn 5), containing (the word) ' hither ' and
connected with the Rathantara on the first day. ' He hath drunk hence,
most marvellous and up for us ', (he inserts a Nivid) in (this hymn *) con-
taining (the word) ' up ', and connected with the Brhat on the second (day).
' In thee from of old the songs have gone together, 0 lndra ', (he inserts
a Nivid) in (this hymn 7), containing (the word) ' go ' and being a symbol of
the end on the third (day). If the Prs^has are the Svaras the Saman
RV. v. 85. 1-7 ; 9$S. xi. 11. 12 ; 12. 5. 7 ; 6 xxiv. a » RV. viii. 88. 8 and 9 ; 90S. xi. 12. 4.
gives an alternative. * RV. vi. 44. 16-18 ; ??S. xi. 12. 5.
« RV. viii. 66. 9 and 10 ; g$S. xi. 11. 11. 8 RV. i. 11 ; 9?S. xi. 11. 12.
1 RV. viii. 88. 2 and 8 ; £$& xii. 12. 4. 4 ttf omitted as not rarely ; of. n. 8.
« RV. vi. 44. 18-15 ; ?9S. xii. 12. 5. • RV. vi. 87 ; $gs. xi. 11. 12.
» RV. i. 10 ; 9?S. xii. 11. 12 ; 12. 6, 9 ; 6 gives « RV. vi. 88 ; 9?S. xi. 11. 12.
an alternative. T RV. vi. 84 ; <?9S. xi 11. 12.
RV. viii. 8 and 4 ; £<?S. xii. 11. 11.
485] The Svarasamans [ — xxv. l
chanters use the Brhat and the Rathantara in the Pavamanas, but, if the
Prsthas are the Brhat and the Rathantara, then the Saman chanters use
the Svaras in the Pavamanas. ' But the Prsthas should be the Svaras only/
Eausitaki 8 used to say ; ' for they are the Svarasamans ; by the Prsthas
the gods have touched the world of heaven ; the Prsthas are the Svaras, for
the touching of the world of heaven.'
xxiv. 9. The strophes (used) are those of the Vaifvadeva (litanies) of the
first three days of the Prstha Sadaha in conjunct form. The third pressings
with the antistrophes are the third pressings of the second three days. The
Vai9vadeva (hymns) there are taken out and other crypto-Vaifvadevas,1
without mention (of the deities), connected with Prajapati, are inserted,
' This drink to you, O swift to wrath/ ' Him of old, aforetime, at all times,
now/ and 'What vessel here of those that are pious?' in place of (the
hymn) of Nabhanedistha. There should, however, be used the open Vai$-
vadevas, * Agni, Indra, Varuna, Mitra, Aryaman ' on the first day,2 contain-
ing (the word) ' who ' in ' Having established (8-ka-bhitvi) the sky ' ; ' I hail
the gods of great fame for security ' on the second,3 containing (the word)
' who ' in ' Light making (jyoti§krtah).f ' Dawn and night (usasoi naktd) the
great ones, of fair form ' on the third 4 (day), containing (the word) ' who ' in
* night '. Prajapati is ' Who ' ; the Svarasamans are Prajapati. They are
made up as Agnis^omas or Ukthyas ; * As Agnis^omas ' (is) Paingya's view ;
they become possessed of splendour who perform Agnis^omas. ' Let them
be Ukthyas/ Kaufitaki used to say. The Ukthya is a successful form of
sacrifice, for it has fifteen Stotras, fifteen Qastras ; they make thirty Stotras
and Qastras ; it makes up the Viraj ; the Viraj is prosperity and proper food;
(it serves) for the winning of the Viraj as prosperity and proper food.
ADHYAYA XXV
The Soma Sacrifice (continued).
The Vi$uvant
xxv. 1. The1 waters practised fervour; after practising fervour they
• iti is probably to be understood (of. KB. x. * RV. x. 66; 998. xi. 12. 14 ; on the fourth
8, n. 2) after fprftyai, which explains day, 7. 10 ; KB. xxi. 2.
probably Svara and its connexion with * RV. x. 66 ; 99S. xi. 12. 16 ; on the fifth
Prstha ; only thus can aspjrkfan as aorist (second), 5. 6 ; KB. xx. 8.
be'easily explained. For Kausltaki's view < RV. x. 86; 99S. xi. 12. 17; on the sixth
see 99a xi. 11. 8. The other view gives (third), 9. 10.
the first a Rathantara in its Prstha, the xxv. 1. l For the Mahsdivaklrtya and the
second a Brhat, the third both. Visuvant day in the middle of the year
1 RV. i. 122 ; v. 44 ; i. 121 (the latter re- Sattra see AB. iv. 18-22. For the ritual
places RV. x. 61 (the Nabhanedistha) ; see 99S. xi. 18 and 14 ; A£S. viii. 6.
see KB. xxiii. 8) ; 90S. xi 12. 18. ' '
xxv. l — ] The Soma Sacrifice [486
conceived; thence was this sun born on the sixth month ; therefore on the
sixth month the performers of a session perform the Divakirtya. It goes
north for six months, then for six reversed ; therefore the performers go
for six months forward, then for six months reversed. Without it are
hunger and repeated death ; they conquer hunger and repeated death who
perform the Visuvant day. It has these symbols in its verses : (the word)
' sun ', (the word) • blaze ', (the word) ' light ', (the word) ' ornament ', (the
word) ' shine \ (the word) ' delight \ ' From the ocean the wave rich in
sweetness hath arisen ' is the Ajya* ; for from the ocean, from the waters
he comes out. It contains (the word) ' sun ' in * Indra one, the sun one hath
produced ' ; this is a symbol of this day. These (verses) recited together
make up twenty-one Anus^ubhs ; he who gives heat here is twenty-onefold ;
thus he makes it successful with its own symbol. The Prauga is in
Tristubh 8 ; this is the middle of the days ; the Tris$ubh is the middle of
metres. Thus he makes it successful with its own metre.
xxv. 2. ' Were not they who were made great with homage ? ' is (the
triplet) to Vayu,1 containing (the word) ' sun ' in ' They made bright the
dawn with the sun ' ; this is a symbol of this day. The succeeding triplet
is addressed to Indra and Vayu,8 ' So far as the power of the body, so far as
the might ', with the symbol (of the day) in * So far as men with the eye may
discern'. 'Up the eye of you two, O Varuna, fair of aspect' is (the
triplet) to Indra and Varuna,8 containing (the word) ' sun ' in ' The sun
goeth extending of the pious one ' ; this is a symbol of this day. ' Hither,
O Nasatyas, with chariot rich in cattle ' is (the triplet) to the Af vins 4 ; the
third (verse) contains (the word) ' blaze ' in ' The god Savitr hath raised
aloft the blaze ' ; this is a symbol of this day. ' Come hither to us, O impetu-
ous god, with might ' is (the triplet) to Indra,6 containing (the word) ' sun '
in ' Heroes for life for the gaining of the sun ' 6 ; this is a symbol of this day.
' Let the prayer go forward from the abode of holy order ' is (the triplet) to
the All-gods,7 containing (the word) ' sun ' in ' The sun hath created the
kine with his rays ' ; this is a symbol of this day. * May Sarasvati for us
rejoicing' is (the triplet) to Sarasvati,8 with the symbol in ' O happy one, thou
hast unbound the doors of holy order.' This is the Prauga of Vasistha
arranged in triads of Tristubh verses, and containing (the word) 'sun1.
Vasistha is Prajapati ; verily in Prajapati they succeed in all their desires.
» RV. iv. 68 ; ?9S. xi. 18. 11. 9?a x. 9. 4 ; xi. 18. 14.
3 99^. xi. 18. 12 seq. gives the composition. 6 RV. vii. 80. 1-8 ; (also cited in KB. xxvi. 8) ;
1 RV. vii. 91. 1-8. Cf. 9£S. x. 10. 4 ; xi. 18. 18. 9?S. x. 9. 4 ; xi. 18. 14.
* RV. vii. 91. 4-6 ; £$S. x. 10. 4. • RV. vii. 80. 2.
» RV. vii. 61. 1-8 (also cited in KB. xxvi 8) ; T RV. vii. 86. 1-8 ; 99S. xi. 13. 16.
99S. x. 9. 4 ; xi. 18. 14. • RV. vii. 95. 4-6 (also cited in KB. xxvi. 1 1) ;
« RV. vii. 72. 1-8 (also cited in KB. xxvi. 8) ; ££8. x. 10. 4 ; xi. 18. 17.
487]
The Visuvant
[ — XXV. 4
xxv. 8. They l say ' The morning pressing should not be in Tristubh ;
he disturbs the beginning of the sacrifice from its appointed metre ; let it
be the one-day (form) only'. The one-day (rite) is light; he who here
gives heat is light ; verily thus they cause light to prosper with light.
' Forward to the god, to Agni ' and ' Thou hast glory of rule ', these two are
the Ajya.* These (verses) recited together make up twenty -one Anustubhs ;
the explanation of these has been given. The Praiiga is by Madhuchandas ;
the explanation of this has been given. ' Thee like a car for aid ' is the
strophe of the Marutvatiya s ; 'This drink, O bright one, is pressed' is
the antistrophe 4 ; this is the normal one-day form ; the explanation of this
has been given. ' With what array, of one age, of one home ? ' is the
Marutvatiya,6 with the symbol (of this day) in 'brightness' in 'array'
(qubhd). ' That ram that winneth the light I glorify ' is in Jagati,6 contain-
ing (the word) ' sun ' in ' Thou didst support the sun in the sky to see ' ; this
is a symbol of this day. ' Thou hast been born dread for impetuous strength/
in this Tristubh (hymn 7) he inserts a Nivid. (The hymn 8 has) the symbol
(of this day) in ' Dispel the darkness, fill full our vision '. Two sets, Tris-
tubhs and Jagatls, are recited, for the sun here gives heat, resting on the
Tristubh and the Jagati ; thus openly they obtain it.
xxv. 4. ' The Brhat should be the Prstha of this day ' some hold, say-
ing ' He who here gives heat is connected with the Brhat ; the Brhat gives
heat ; moreover, the Mahadivaklrtyais not a Prstha, the Brhat and Rathan-
tara are openly Prsthas ; therefore the Brhat alone should be the Prstha of
this day.' If they should perform the Brhat on a Pragatha containing
(the word) ' sun ' and Pragathas containing ' sun ', (it is) with the symbol
of this day.1 ' Indra hath knowledge for the hearing of this ' is the be-
ginning of the litany,2 containing (the word) ' sun ' in * He is the lively
pathmaker for the sun ' ; this is the symbol of this day. ' The Mahadiva-
kirtya alone should be the Prstha of this day ' is the rule. The Mahadiva-
kirtya is openly a S&man ; thus with its own Saman they make it success-
1 As often the iti is omitted. This chapter
gives an alternative view of the day ;
99S. xi. 18. 17.
2 RV. iii. 18 (already cited in KB. xx. 2) and
vi. 2 (also in KB. xx. 8) ; 99S. xi. 18. 18.
8 RV. viii. 68. 1-8 (already cited in KB. xv.
2).
J RV. viii. 2. 1-8 (already cited in KB. xv. 2).
» RV. i. 165 (already cited in KB. xix. 9) ;
998. xi. 18. 20.
« RV. i. 52 (also cited in KB. xxvi. 9) ; 99S.
xi. 18. 20.
7 RV. x. 78 (also cited in KB. xv. 8) ; 99S.
xi. 18. 20.
8 in its last verse which as usual follows the
Nivid, as the construction of the sentence
shows.
xxv. 4. l The apodosis is doubtless the follow-
ing clause ; of. 9?S. xi. 14. 8, 4 ; for the
case here the recitation is RV. viii. 99. 8,
4 ; 70. 5, 6 ; vi. 46. 8, 4 ; see 9<?S. xi. 18.
21, 22, 81.
* RV. x. 111. 8 ; 99S. xi. 14. 8.
xxv, 4 — j The Soma Sacrifice [488
ful. Now some perform it on Tris(ubh verses 3 ; he who here gives heat is
connected with the Trisfcubh ; thus it with its own metre they make
successful. ' Let it be performed on BrhatI verses ' some say ; he who here
gives heat is connected with the BrhatI ; thus with its own metre they
make it successful. But the rule is 'Let it be performed on Jagati
verses ' ; he who here gives heat is connected with the Jagati ; thus with
its own metre they make it successful.
xxv. 5. 'May the radiant one drink the great Soma-made mead ' is the
strophe triplet,1 containing in ' All radiant, brilliant, great, the sun to see '
(the words) ' apart (vi) ', ' radiance ', and * sun ' ; this is a symbol of this day.
' The sun hath loosened apart his car in the middle of the sky ' is the anti-
strophe,2 containing (the words) ' apart ' and ' sun ' ; the common metre is
Jagati, but the rule 8 is (the triplet) to Surya, ' For all love thee, of one mind,
one countenance ', with the symbol of the sun in < Long living may we see,
O sun \ ' Assuredly thou art great, O sun ' is the Pragatha of the Saman,4
containing (the word) ' sun ' ; this is a symbol of this day. Here he recites
the bases of the Brhat and the Rathantara ; c Indra hath knowledge for the
hearing of this ' is the beginning of the litany,6 containing (the word) ' sun '
in ' He is the lively pathmaker for the sun ' ; this is a symbol of this day,
but the rule is (a verse6) to Surya, 'Be favourable to us with thine eye, favour-
able to us with the day ', containing the symbol of the sun in ' Gi ve us, O sun,
this wealth varied.' ' Who alone is to be invoked by mortals ' is (a hymn 7)
in Tristubh, with the symbol ( The divine atmosphere thou didst make to
shine.' So if they make the Mahadivakirtya the Prstha, but, if they
perform the Brhat on its own basis, having recited the extension of the
Brhat, he recites the basis of the Rathantara 8 ; ' Indra hath knowledge for
the hearing of this ' is the beginning of the litany,9 containing (the word)
' sun ' in ' He is the lively pathmaker for the sun ' ; this is a symbol of
this day.
xxv. 6. ' As the sky surpasseth the earth, O Indra, that which our
foes ' is (the hymn) 1 in Tristubh, containing (the word) ' sun ' in ' Indra to
Eutsa in the winning of the sun ' ; this is a symbol of this day. If they do
not (perform it) on its own basis, ' Turning as it were to the sun ' is the
3 For the alternatives see 99S. xi. 18. 23 seq. * RV. x. 111. 8 (already cited in KB. xxv. 4) ;
Those rejected are RV. i. 115. 1-8, 4, 5 ; 958. xi. 14. 8.
vii. 62. I and viii. 101. 11, 12 ; vii. 66, • RV. x. 87. 10 ; 9£S, xi. 14, 4.
14, 15. 7 RV. vi. 22 ; 99S. xi. 14. 6, 7.
1 RV. x. 170. 1-8 ; $gS. xi. 18. 28. » See <?<?S. xi. 18. 82.
' RV. x. 188. 8-5 ; 99S. xi. 18. 28. » See KB. xxv. 4.
J RV. x. 87. 7-9 ; 99S. xi. 13. 29 (merely v&). xxv. 6. > RV. vi. 80 (also cited in KB. xxvi.
• RV. viii. 101. 11 ; 99S. xi. 18. 30. 16) ; 99S. xi. 14. 6.
489]
The Vi§uvant
[ XXV. 7
strophe,9 containing (the word) ' sun ' ; this is a symbol of this day. c If,
O Indra, a hundred skies were thine ' is the antietrophe,3 containing (the
word) ' sun ' in f a thousand suns ' ; this is the symbol of this day. ' Who
most active, ever slayeth' is the Pragatha4 of the Saman, containing (the
word) ' sun ' in ( In bodies, in the waters, the sun ' ; this is a symbol of this
day. Then he recites the bases of the Brhat and the Bathantara. ' Indra
hath knowledge for the hearing of this ' is the beginning of the litany ; 5
the explanation of this has been given. ' Who alone is to be invoked by
mortals' is (the hymn6) in Tristubh; the explanation of this has been
given. So now if they perform the Brhat on its own basis or on a different
basis. If they perform without the two Samans, it is the same up to the
beginning of the litany ; he should take out the bases of the Brhat and
the Bathantara. 'Praise him who hath might to overcome1 is (the
hymn 7) in Tristubh, with the symbol in ' Increase with praises the bull of
mortals/ The next is the same. ' The ram, much invoked, worthy of
praise ' is (the hymn 8) in Jagati, containing (the word) ' sun ' in ( Thou didst
indeed mount the sun in heaven to see ' ; this is a symbol of this day.
Both sets, Tristubh and Jagati, are recited ; the sun here gives heat, resting
established on the Tristubh and the Jagati ; thus it openly they touch.
xxv. 7. ' I shall proclaim at the great assembly thy two bays ', having
recited nine verses of this (hymn l) and having uttered the call, he inserts
a Nivid. It contains (the word) ' sun ' in ' Beveal to the bright one, the
sun' ;2 this is a symbol of this day. He then recites four verses of the
'All-bay' hymn. (May the true one come hither, the generous, he of
the Soma lees ' has twenty-one verses,8 with the symbol (of this day) in
' What time at the dawn they made to shine the great light.' These make
up twenty-five. ' To the all conquering, the booty conquering, the light
conquering ' is six Jagati verses,4 with the symbol (of this day) in ' To Indra
the Soma, to him worthy of sacrifice the delightful.' These make up thirty-
one. In these Jagatis he performs the difficult mounting ; 5 he who here
' RV. viii. 99. 3, 4 ; 9£S. xi. 18. 21. This
explains above KB. xxv. 4.
8 RV. viii. 70. 5, 6 (already cited in KB. xxii.
4) ; 99s. xi. 18. 22.
« RV. vi. 46. 8, 4 ; ££8. xi. 18. 81.
6 RV. x. 118. 3; above KB. xxv. 4 and 5;
99S. xi. 14. 8. For the two bases, see
99S. xi. 13. 88.
• RV. vi. 22 ; above KB. xxv. 5 ; 99S. xi.
14.6.
7 RV. vi. 18 (already cited in KB. xxiv. 2) ;
99S. xi 14. 8.
• RV. i. 51 (also cited in KB. xxvi 9) ; 99S.
62 [h.oj. 25]
xi. 14. 9. For the six alternative ways
see Anartlya on <}QQ. xi. 14. 2.
RV. x. 96. 1-9 ; 99S. xi. 14. 10.
RV. x. 96. 11. He recites after the Nivid
x. 96. 10-18, as usual with Kivids.
RV. iv. 16; 99S. xi. 16. 11.
RV. ii. 21. 1-6 (also cited in KB. xxvi. 16) ;
99S. xi. 14. 12.
According to 99S. xi. 14. 12-14 the d&rohanp
is performed on RV. iv. 40. 5. Cf. AB. iv.
20, 21. The sense of tawffm sa <St*fo£ is
suggested by anavdnam in $(}&. and by
kevalyd in AB. iv. 21. 8.
xxv. 7 — ] The Soma Sacrifice [490
gives heat is connected with the Jagati, the difficult mounting is the sacri-
ficers ; verily thus the sacrificers mount him. By Padas he mounts first ;
thus they obtain this world ; by half verses for the second time ; thus they
obtain the world of the atmosphere; by three Padas for the third time;
thus they obtain yonder world; the entrance is by performance as one
unit ; then by three Padas, by half verses, by Padas (he descends) ; thus he
rests in this world, on a support immovable. This difficult mounting verse
being recited together makes up seven. These are thirty-eight in all.
1 For his full oblations ', (these) are six (verses) in Jagati,6 containing (the
word) ' sun ' in ' Indra it waiteth on as the sun on the dawn ' ; this is a
symbol of this day. These make up forty-four. ' The bird anointed by the
craft of the Asura ', (these) are three (verses 7), with the symbol (of this day)
in 'This radiant sun-like prayer'. These are forty-seven. With the con-
cluding verse 8 thrice repeated, ' Lead us to a wide space, wise one', with the
symbol (of this day) in ' The heaven, the light, freedom from danger', they
make up fifty. Those preceding are fifty-one ; they make up a hundred and
one verses ; man has a hundred (years of life), a hundred forms, a hundred
strengths, a hundred powers ; the hundred and first verse over is the world
of the sacrificer ; thus here they make ready the sacrificers ; thus here having
made ready the sacrificers at the beginning, he propagates them with the
Mahavrata day. So the total as made up by Paingya.9
xxv. 8. Then (the computation) of EausitakL It is the same up to the
beginning of the litany. If one removes the Brhat and the Rathantara, the
Rjujanitrlya l (is used) ; eleven (verses) of it (are used, if the Brhat is per-
formed) on its own basis, nine otherwise, with the symbol (of this day) in
' Now allotting the forms, now the works one goeth.' * ' O Indra, come
hither with thy bays ', (these) are fifteen verses,3 with the symbol (of this
day) in ' With those of fair form do thou come to us '. Having recited
eleven (verses) of (the hymn of) Baru 4 or of the ' All-bay ' hymn,6 (he
recites) a Nivid in the middle of the hundred and one verses; having
recited fifty-one he recites the two (remaining verses) of the Baru (hymn)
or of the ' All-bay ' (hymn). ' May the true one come hither, the generous,
he of the Soma lees', (these) are twenty-one verses.6 These make up
* RV. i. 66. Lindner needlessly- queries okthamukhl-
7 RV. x. 188 (already cited in KB. viiL 4) ; ydyd.
998. xi. 14. 17. * RV. iL 18. 8 : the sense is speculative ; see
8 RV. vi. 47. 8 (also eited in KB. xxv. 8 ; 99& xi. 14. 22-24.
xxix. 4) ; 99S. xi. 14. 6. 8 RV. viii. 84. 1-15 ; 99S. xi. 14. 26.
• 99S. xi. 14. 19. * RV. x. 96 (cited by Pratlka in KB. xxv. 7);
1 I. e. RV. ii. 18. The reading above Kautltakeh 99S. xi. 14. 26.
of M is needless, and its insertion of trayo- 5 RV. x. 96, a variant name from its content.
dafarcam here is a sign of its tendency to 6 RV. iv. 16 (already cited in KB. xxv. 7) ;
interpolate, just as with Tdrktyah below. 99^. **• **• 11*
491]
The Vi§uvant
[ XXY. 9
twenty-three. ' To the all-conquering ', (these) are six verses.7 These make
np twenty-nine. The 'difficult mounting' verses are seven. These make
up thirty-six. ' Thou art alone the lord of wealth ' is a Tristubh (hymn) of
five verses,8 containing (the word) ' sun ' in ' Thou didst destroy at the rising
of the sun ' ; 9 this is a symbol of this day. These make up forty-one. ' This
strong one, god speeded ', (these) are three (verses),10 with the symbol (of
this day) in ' As the sun with light, he hath stretched out the waters '.
These make up forty-four. The bird (hymn n) is three (verses) ; these
make up forty-seven. 'Lead us to wide space, wise one', with this con-
cluding verse thrice repeated, they make up fifty ; the preceding are fifty-
one. They make up a hundred and one verses ; the explanation of these
has been given.
xxv. 9. ' That of Savitr; we choose ' and ' To-day for us, O god Savitr '
are the normal strophe and antistrophe l of the Vaifvadeva ; the explanation
of these two has been given. * They yoke their minds, they also yoke their
thoughts' is (the hymn 8) to Savitr, containing (the word) ' sun ' in ' Thou dost
shine forth with the rays of the sun ' ; this is a symbol of this day. ' They
two, sky and earth, all weal producing ' is (the hymn) to sky and earth,3 con-
taining (the word) ' sun ' in ' The god, the bright sun, between the goddesses
in accord with law ' ; this is a symbol of this day. * Why hath the best,
the youngest come to us V is (the hymn) to the Bbhus 4 with the symbol (of
the day) in ' He discerned ' in ' What time he discerned the four beakers
they had made.' ' I hail the gods of great fame, for security ' is (the hymn)
for the All-gods,0 containing (the words) ' sun ' and ' light ' in ' Those who
obtained a share of the light of the sun ' ; this is a symbol of this day.
'To Vaicjvanara, the praise, increasing holy order' is (the hymn) for
Vaigv&nara,6 containing (the words) ' shining ', ' radiance ', and ' light ' in
f Shining with radiance, with light in greatness ' ; 7 this is a symbol of this
day. ' Forward the Maruts, devoted, with gleaming lances ' is (the hymn) to
the Maruts,8 containing (the word) ' sun ' in ( The shining rays of the sun ' ;
7 RV. ii. 21 (already cited in KB. xxv. 7) •,
99S. xi. 14. 12.
• RV. vi, 81 (already cited in KB. xxiii. 2) ;
99S. xi. 14. 27.
* RV. vi. 81. 8 : sense conjectural, dafa being
unintelligible as it stands.
»• RV. x. 178 ; 99S. xi. 14. 2a
11 RV. x. 177 : Lindner's conjecture paiangam
iti is quite needless in view of the frequent
formation of names like pataliga, seen also
in 99S. xi. 14. 28.
1 RV. v. 82. 1 (already cited in KB. xvi. 8)
and 4 (already cited in KB. xix. 9) ; 99S.
xi. 14. 80.
* RV. v. 81 (already cited in KB. xx. 2) ;
99S. xi. 14. 80.
* RV. i. 180 ; 99S. xi. 14. 81 ; x. 8. 14.
* RV.i. 161 (already cited in KB. xix. 9); 99S.
xi. 14. 82 ; x. 8. 18.
» RV. x. 66 (already cited in KB. xx. 8) ; 99S.
xi. 14. 88.
* RV. iii. 2 (already cited in KB. xix. 9) ;
99S. xi. 14. 84 ; x. 4. 15.
» RV. iii 2. 9.
8 RV. v. 55 (already cited in KB. xxiii. 8) ;
99S. xi. 14. 82 ; x. a 15.
xxv. 9—] The Soma Sacrifice [492
this is a symbol of this day. ' To him who sitteth on the altar, with a dear
abode, of fair radiance ' is (the hymn) to Jatavedas,9 with the symbol (of this
day) in ( The light, the car, of bright hue destroying the darkness.' These
are the hymns of the Agnimaruta (Qastra). These are the hymns of this
day. It is an Agnistoma. The Agnis$oma is light; he who here gives
heat is light ; verily thus they make light successful with light ; immor-
tality they obtain who perform the Visuvant day.
xxv. 10. Before the setting of the sun should they seek to complete (the
rite of) this day ; the day has its morning litany, to be recited by day.
They should seek to complete with this day including its morning litany
and the offerings to the wives (with the gods) before the setting of the sun.
' Agni, I deem father, Agni friend ', with this (verse *) the Hotr begins the
morning litany on this day, with the symbol of the ' rich waters * verse 8 in
' friend (dpim) \ It contains (the word) ' sun ' in ' In the sky the bright,
worthy of sacrifice, of the sun ' ; this is a symbol of this day. As to this
Kausitaki used to say,3 'The morning litany is Frajapati, and is not
connected with the darkness ; verily in due order should he commence it ;
that is its prosperity ; so in due order are offered the Up&n$u and the
Antaryama (cups) ; that is their prosperity.' The Apr! hymn 4 is by
Vasistha, containing (the word) ' sun ' in ' Overspread thyself with the rays
of the sun ' ; this is a symbol of this day. ' The Hotr for this day should
be white, with red eyes ' some say ; with this day they seek to obtain him
who yonder gives heat ; this is as if one should approach a superior with
a gift5 But the rule is ' Just as it may happen to be \ With the Qaatra
alone should he seek to produce the symbol of this day.6 A victim to the
sun should be offered (in addition) to the usual victim for the pressing. It
is offered inaudibly ; if a man should utter aloud (the recitation) for it, then
if one were to say of him, c He will become afflicted with skin disease, a
leper ' 7 it would be so. Four victims only are offered inaudibly ; that to
the sun, that to Savitr, that to Prajapati, and that whose divinity is speech ;
the others are offered aloud. Then they perform three Svaras&man (days)
reversed ; the explanation of these has been given.
9 RV. i. 140; 95S. xi. 14. 86. is a marvellous form, like samsthdpayipyuh
1 RV. x. 7. 8-5 ; $98. xi. 18. 5. above, and not necessary.
» RV. x. 80. 12 $ as in the normal form, 9<?S. 7 kU&ai is enough as in MK ; kQ&nt is simply
vi. 8. 11. an obvious error, and kUOsUi of Lindner
8 The point seems to be that the observance is a mistaken conjecture. dhavifyatiU of
of this order is the really important the Anand. ed., L, and the comm. is
thing : tamasafr or iamase may be meant. another easy blunder, but against the
4 RV. vii. 2 ; ££8. xi. 18. 7. regular usage of KB. It is most im-
• Oharan in having white and red, both sun probable that in kilMU we can see the
symbols. particle id: ftOftf, a rare word, was
• M has sarkpddayityeh ($ampddayif$yuh), but it thought of as kOa toiit.
493] The Vifvajit [ — xxv. 12
The Vigvajit.
xxv. 11. They obtain this thirteenth month in that they perform the
Vipvajit; the thirteenth month is as great as the year; here verily the
whole year is made up. Of it they say ' The six-day (rite) is the one-day
(rite) ', for whatever is done each day in the six-day (rite) that is done on '
the one-day (rite), the Vipvajit. Much and varied is done on the Vigvajit,
in that all the Prsthas, and all the various Stomas are together put in it.
Its Prstha is openly the Vairaja, the Bathantara at the midday Pavam&na,
the Brhat at the third Pavam&na is performed, the Qakvara as the
Maitravaruna's, the Vairupa as the Brahmanacchansin's, the Baivata as the
Achavaka's. They obtain this thirteenth supernumerary month, for that is
thirteenth,ras they perform the Prsthas ; ( Agni men with praise from the
fire sticks ' is the Ajya l of this (day) in Viraj verses ; the explanation
of this has been given. The Praliga is by Madhuchandas ; the explanation
of this has been given. ' Thee like a car for aid ' is the strophe of the
Marutvatiya ; 2 'This drink, 0 bright one, is pressed' is the anti-
strophe.8 This is the normal one-day form; the explanation of it has
been given. ' With what array, of one age, of one home? is the Marutvatiya;4
the 'What array' hymn contains the word 'who'; the Vijvajit as
Prajapati is ' Who '.* The strophe and antistrophe of the Vairaja are the
strophe and antistrophe ; in them he inserts a repeated o just as yonder in
the fourth day (rite) ; • for as it is in Viraj it is not the place to omit the
repetition of o; then there is the inserted verse, then the Pragatha in
which Indra is attained ; then he recites the bases of the Brhat and the
Bathantara. ' That was the best in the worlds ' is the Niskevalya ; 7 the
sacrifice is the best in the worlds ; the Vifvajit as Prajapati is the sacri-
fice. Then, if * the third pressing of the sixth day is the third pressing,
(it is because) the sixth day is connected with Prajapati, the Vijvajit is
Praj&pati. The strophe is from the one-day (rite) ; the Vif vajit is a one-
day (rite) ; the one-day (rite) is a support ; verily (it serves) for support.
The antistrophe contains the word ' towards ' ; the explanation of this has
been given.
xxv. 12. They say ' Why in the Vi$vajit with all the Stomas as a one-
1 RV. vii. 1 (already cited in KB. xxii. 7) ; noun and subject, or an adj. Cf. for the
998. xi. 15. 8. first interpretation <?<?& xv. 2. 10, 18, 20.
» RV. viii. 68. 1-3 (already cited in KB. xv. 2). • See above KB. xxii. 8.
9 RV. viii. 2. 1-8 (already cited in KB. xv. 2). 7 RV. x. 120 (already cited in KB. xix. 9).
4 RV. i. 166 (already cited in KB. xix. 9). * yadi is unnatural : yad would be adequate.
5 tripxtfft is uncertain in sense ; it may be a xxv. 12. l L e. as in AB. vi. 80, 81 the two
Vicvajits are distinguished.
xxv. 12 — ] The Soma Sacrifice [494
day rite are the Qilpas 2 recited at the third pressing 1 Why (in it) as an
Agnistoma at the midday pressing? ' The Qilpas are the lower breaths ;
the sacrifice is man ; the morning pressing is the upper breaths ; the mid-
day is the body ; the third pressing the lower ; these are the Qilpas ; there-
fore the Qilpas are performed at the third pressing, for this is their abode.
Then why are the Qilpas recited at the midday pressing in the Vifvajit as
an Agnistoma in a year-long sacrificial session ? The Prs^has are the body ;
the Qilpas are the breaths ; the breaths are not known without the body,
nor without the breaths the body; assuredly the two are not severable.
Therefore are the Qilpas recited at the midday pressing in the Vif vajit as
an Agnistoma, (for they think) ' Let me not separate the body from the
breaths.' Moreover, the Vigvajit is Prajapati; as Prajapati the Vifvajit3
is all ; therefore all the Prsthas are performed, all the Qilpas ; the Vif vajit
as Prajapati is all ; with all he obtains all he who knows thus.
xxv. 18. In the Agnimaruta (Qastra) the Hotr having recited the Rudra
verse, recites the Evayamarut hymn 1 in Pankti form ; the sacrifice is five-
fold ; verily (it serves) to obtain the sacrifice. ' Let me not/ (he thinks),
' obstract the Qilpa of the Achavaka.' Moreover Rudra is the oldest and
best of the gods, the Atichandas of metres, the Vi^ajit of one-day rites.
Thus he makes it successful with its own symbol. At three verses of it
should he repeat o ; 2 if he desire to repeat o he should do it at all. The
repetition of o is food ; the breaths are food ; the Qilpas are the breaths ;
verily thus he places the breath in the breaths. Moreover by the Vi$vajit
Prajapati propagated all offspring, and conquered all. Thus is it the
Vif vajit. Now is be born who sacrifices with the Vi$vajit ; therefore does
he repeat o. Stumbling8 as it were does he move as he seeks to walk for
the first time. Thus him from the immortal metre he propagates to
immortality. They obtain immortality who perform the Vi9 vajit.
xxv. 14. The Vijvajit of the year-long session is composed as an
Agnistoma with all the Stomas and all the Prsthas; the Agnistoma is
a support; verily (it serves) for support. If the Vi$vajit is a one-day
(rite), or the middle day of a night session,1 it should be an Atiratra. The
Atiratra is the complete Vi$vajit; half of the Vifvajit is performed by
day, half by night. The (Vi$vajit), which is performed apart from a case
2 The ?ilpa« are correctly given by $£S. xii. or without, dr is unique, read perhaps
8. 1 eeq. in the Hotrakas' portion of his dhriytta.
work. s The form recur8 fa ££, xxy 3 an<| ;8
8 See KB. xxv. 12, n. 5. unique.
1 RV. v. 87 ; 99S. xi. 15. 10. Cf. KB. xvi. 7. xxv. 14. » See $8. xiii. 18. 1, 2 for the efaSAa,
* 99S. xi. 15. 11-18 gives these alternatives, as and 14. 9 (A9S. xi. 6) for the R&trisattras
JagatI without Nyunkha, as Pankti with (12-24 days).
495] The Vigvajit [ — xxv. 15
when all one's property is given or a session, is one which brings all ruin.
It is a loss of all if a man gives all 2 without a Vifvajit. If there is
a Vifvajit (he should give) all ; if (he gives) all, it (should be) a Vi$vajit.
'If a man does not give all, saying " Let me give all," he prepares for himself
a pitfall,8 he comes to ruin/ he used to say. ' Or a thousand makes this
up/ Eausitaki used to say, * The thousand is all ; the Vigvajit is all ; by
all may I obtain all/ (so thinking he gives a thousand).
xxv. 15. He should put round a calfskin ; bare as it were becomes the
body of him who gives all. (He puts round thinking) ' Cattle desire
a calf; let cattle again desire me.' He should dwell in an Udumbara
wood ; the Udumbara is strength and proper food ; (verily it serves) to
obtain strength and proper food. He should dwell with a Naisada ; the
Naisada is the minimum of proper food ; (verily it serves) to obtain the
minimum of proper food. He should dwell with a Vai^ya; the Vai9ya
prospers ; (verily it serves) to obtain the proper food which is with a Vai$ya.
He should dwell with a Esatriya ; the Esatriya is the maximum of proper
food ; (verily it serves) to obtain the maximum of proper food. He should
dwell with a Brahman of the same family, to obtain the proper food which
is with a Brahman of the same family. For a year should he wander,
lying on the ground, accepting only uncultivated (fruits),1 not asking for
food, clothed in what is given. With that he clothes himself. ( Having
done this for twelve nights he may devote himself to another desire/
Eausitaki used to say, ' the year has twelve months, this is an image of the
year.' The Ajya (Qastras) of the Hotrakas are addressed to Prajapati, as
having no deity mentioned. The strophes 2 of this day (of these priests) are
' Do ye two aid us to terrestrial/ ' They yoke the tawny ruddy one/ and
' Them they ever praise ' or ' Praise him who with his light.' The strophes
of the sixth day they should make the antistrophes ; the sixth day is
connected with Prajapati ; the other five are Prajapati as the Vi$vajit
the litanies they conclude3 with the ending sets of verses; the ending
verses are a support ; verily (they serve) for support.
2 This seems the most reasonable sense if the period (Waokernagel, AltituL Qramm. n.
reading is correct. i. 78). For Nais&da of. Vedic Index, i. 458.
> As above in KB. xvi. 9. * RV. v. 68. 8-5 ; i. 6. 1-8 ; vii. 94. 5-7 or vi.
1 aphaiakrganf ca praOgrhnan is really ' not 60. 10-12 ; see $£S. xiii. 1. 8-5, with
accepting what grows on ploughed land \ Anartlya.
a construction favoured in the Sutra- 8 Read tad ukiham with M.
xx vi. l — ]
The Soma Sacrifice
[496
ADHYAYA XXVI
The Soma Sacrifice (continued)
The Order of the. Gavam Ayana.
xxvi. 1. The first month has thirty-two (days), the last thirty-two ; the
Anustubh has thirty-two syllables; the Anustubh is speech; thus with
speech they advance, in speech they conclude. There are two months of
twenty-eight days on both sides of the Visuvant (day); the Usnih has
twenty-eight syllables ; the neck is connected with the Usnih. Now the
Visuvant is the head of the sacrifice ; verily thus having produced a neck
they fit the head upon it. They say ' Of which of the two sets of days is
it (the head), of the previous or the subsequent ? ' * Neither of the previous
nor of the subsequent/ they say.1 Of both sets of days is it (the head) ;
both sets of days are its. They say * How many sets of six days are in
the year ? ' There are sixty six-day sets ; thus the course of the year by
six-day sets is unbroken. Those who yoke thus the days of the year,
they attain those desires which are in the year. Those who yoke them
otherwise than that, they attain not those desires which are in the year.
Now some perform the months in the forward order only, and the days in the
forward order, (saying) * We are mounting the year in the forward direction
in both ways.' ' The months alone should be reversed, not the days/ some
(hold), saying ' The months are reversed in that this Prsthya Sadaha comes
round again from the back/ Others say ' The Trivrt and the Trayastrin$a
Stomas are characterized by being at a great distance ; it is as if from
a mountain peak one should fall into a pit;2 that is a cleaving of the
Stomas, therefore the days alone should be reversed, and not the months, to
prevent cleaving of the Stomas/ 3
xxvi. 2. Then (follows) the discussion of the Go and Ayus.1 They should
* See 998. xiii. 19. 7 a$q.
2 M has kariam and °skandeva by haplology.
8 stomakrniatSyai will hardly do (cf. KB.
xxviii. 4), as the normal dative of
purpose is practically essential : perhaps
ttomif or astoma0 (cf. AB. v. 16) should
stand. The days are, of course, the
individual days (9£S. xiii. 19. 12) ; the
proximity is caused by a Prsthya being
now placed in the beginning of the
second set of the months. The first
normal day of the Prsthya has the Trivrt
and the sixth the Trayastrinoa ; see 9fS.
x. 2. 1 ; 7. 1. But 99S. xiii. 19. 12 and
AfS. xi. 7. 9 agree in inverting the days
as well as the Sadahas ; in xi. 7. 19, how-
ever, the two cases here given are men-
tioned,
xxvi. 2. l The Go and Ayus days precede the
last ten days of the last month of the
Sattra. They form also the second and
third days of the normal Abhiplava
^agaha ; see KB. xx. and xxi ; 99& xi-
4. The order here is Ayus, then Go,
hence vihrte ; see 998. xiii. 19. 16, which
does not note the variant here in favour
of the normal order as in A9S. xi. 7. 11.
497] The Go and Ayus Days [ — xxvi. 4
perform the Go and Ayus as inverted; the Go and Ayus are day and
night; day and night are inverted towards each other; moreover the Go
and Ayus are sky and earth ; sky and earth are inverted towards each
other ; moreover the Go and Ayus are expiration and inspiration ; expiration
and inspiration, being inverted, find support in each other.8 Some perform
them in the forward order, saying ' The Go and Ayus should be performed
in the forward direction; the Abhiplava Stomas are reversed, and the
Prsthya Stomas in the ten-night (period).' They say ' The Go and Ayus
are the second and the third day/
Expiations of Errors.
xxvi. 3. Now 1 they discuss (this question), ' Supposing some one in
carelessness makes a blunder in a Qastra or a recitation or if there is
doubt, should one, thinking that the error has passed unnoticed2,
mentally considering the (place of) occurrence, having gone back and
remedied the error, proceed immediately from the (place of) occurrence (of
the error) 1 ' Now Paingya used to say ' Superfluous would be a Mantra
repeated twice when not prescribed; therefore he should not proceed
immediately.' So used Paingya to say. Now Eausitaki used to say
1 These rites in which the number of Mantras employed is limited have
limited fruits. Those in which an unlimited number of Mantras is employed
have unlimited fruits ; the unlimited is mind ; mind is Prajapati, Prajapati
is the sacrifice ; the sacrifice rejoices in the sacrifice itself as mind in mind ;
therefore should he proceed immediately.' So used Eausitaki to say.8 ' By
the limited he conquers the limited, the unlimited by the unlimited; (it
serves) for the winning of the unlimited ; in that there is no flaw ', so used
Eausitaki to say. He should not offer a libation. So the sacrificer obtains
the worlds of heaven, all desires, all attainments, and all immortality, and
acquires the pre-eminence, rule, and overlordship of all creatures, for whom
it is done thus.
xxvi. 4. ' Now if after the conclusion or after the Pranava or vamt call
of the invitatory and offering verses, (an error) is perceived, by that time the
flaw has been passed over \l Pragahi used to say. ' Therefore the priest in
* The Anand. ed. has vikrte and pratyatifthata. the sense of necessity rather than imme-
1 There is no real parallel in AB. v. 82-84 diacy.
which deals with the Brahman's part as ' abuddham may refer to the case of vicikiisd
correcting errors (of. 99& *»• 21), nor, and be a subject ; or it may be object—
what is more noteworthy, is there any ' passed unnoticed '.
parallel in 9£8. The exact sense of the * LK and the Anand. ed. insert Paingyo 'fta ha
passage is not certain as dnantarydtpra- smaha, which will not do.
yogah is not unambiguous and may have xxvi. 4. l This sense seems required to explain
63 [h.o.«. sb]
xxvi. 4 — ]
The Soma Sacrifice
[498
the Sadas should not call attention to a flaw passed over at this time ',
Paingya used to say ; ' he knocks into a pillar or falls into a pit or is put
into one or perishes \ he used to say. ' If the priest in the Sadas should
call attention to a flaw passed over, there must not be repetition of what has
been done/ Aruni used to say ; ' There is loss of a secondary element/ said
Qvetaketu.8 ' Therefore the priest in the Sadas should not call attention
to a flaw passed over/ Paingya used to say. ' It is a tribulation to the
sacrifice if the priest in the Sadas calls attention to a flaw passed over '.
' Therefore the priest in the Sadas should not call attention to a flaw passed
over/ Paingya used to say.3
xxvi. 5. Further he used to say l this. Daivodasi Pratardana having
gone to a sacrificial season of the Naimislyas and having glided up asked
a question on this point of doubt, ' If the priest in the Sadas should call
attention to a flaw passed over or any one of the priests should note it, how
would you remove the flaw ? ' They were silent ; Alikayu Vacaspata was
their Brahman priest ; he said ' I know that not ; but will ask Jatukarnya,*
the aged teacher of those formerly/ Him he asked, ' If the performer him-
self should note a flaw passed over or another should call attention to it,
how is that flaw to be made flawless ? By repetition of the Mantra or by
an oblation?' 'The Mantra should be recited again', Jatukarnya said.
Him Alikayu again asked, ' Should one recite in full the Qastra or
recitation or Nigada or offering verse or whatever else it be ? ' 'So
much as is erroneous only need be repeated, a verse, or half verse, or
quarter verse, or word, or letter/ Jatukarnya replied. But Kausitaki
used to say,3 ' He should not repeat the Mantra, nor offer a libation ;
there is no flaw ', for, whatever flaw the Hotrs make in the sacrifice through
inattention, all that Agni as divine Hotr makes flawless. This is declared
in a Re,
xxvi. 6. ' If that in poverty of mind, with feeble intellect,
the reason for neglecting the flaw, the view
of Paingya. The alter Dative is to take the
statement of Pr&gahi as laying down the
problem only, bhaoaCUi thus going with
budhyeta (which is of active sense). The
comm. supplies prdyafcitiOhutih.
It is noteworthy that (Jvetaketu appears in
close contact with Jatukarnya in 9£S.
xvi. 29. 6, where his father and he are
mentioned, gunalopa is late.
LK. and the Anand. ed. add haika dhvs
before tasmdt, and this is slightly better
sense. The chapter, however, like KB.
xxvi. 5, is probably confused in text.
1 Presumably Paiugya's view is meant, as
at the end. For the Sadasya cf. 9$& ▼•
1. 8 with comm. ; AGS. i. 23. 5 ; Weber,
Ind. Stud. x. 144. The use of this priest
is condemned in $B. xii. 4. 1. 19.
' Jatukarnya appears in a similar light in
<79S. iii. 20. 19, and is mentioned in i. 2.
17 ; iii. 16. 14. He became Purohita of
the K&oyas, Videhas, and Kausalyas, xvi.
29. 5 ; he was envied by 9vetaketu. For
Pratardana Bee Vedic Index, ii. 29, 80.
3 Gf. KB. xxvi. 2, where the correction is
done, not merely mantud, as it seems, but
also by actual repetition.
499] The Chandomas [ — xxvi. 8
Men think not of the sacrifice,
Then Agni the Hotr skilled in the offering, well knowing,
Most skilled to offer, to the gods shall offer in due season.1 1
In that also, when the sacrifice is completed, he says ' The All-knower
hath offered the sacrifice/2 he says 'The All-knower hath offered this
sacrifice/ In that he says ' Having sat down before us/ he says c Agni,
as divine Hotr, having sat down before the human Hotr sacrifices.' Verily
with the second half verse or 3 the first verse he utters a benediction.
The Chandomas.
xxvi. 7. On1 the sixth, day the gods obtained the Stomas and the
months ; having obtained these Stomas they compressed these same Stomas
in couples, being the Stomas of the Prsthya, for whence could they have
obtained another Stoma ? The Trivrt and the Pancadapa Stomas becoming
the Caturvinfa Stoma support the seventh day; the Saptada$a and the
Trinava Stomas, becoming the Catu$catvarin$a Stoma, support the eighth
day ; the Ekavin^a and the Trayastrin9a Stomas, becoming the Astacat-
varinpa Stoma, support the ninth day. Of them the first is measured by the
Gayatri, the second by the Tristubh, the third by the Jagati ; in that they
are measured by the metres, therefore are they Chandomas. The six
Stotriya verses which are over the Astacatvarif^ Stoma, these they call
the seasons ; the seasons are six ; by these the tenth day is performed.
xxvi. 8. The sixth day is the end; the seventh day is a repeated
extension (of the rite) ; therefore on the seventh day are recited hymns
containing the word ' extend ', and with the symbols of the introductory
(rite), for the seventh day is a second introduction. ' Forward to the pure
radiance do ye bear ' is the Ajya,1 containing (the word) ' forward ' ; that
which contains (the word) ' forward ' is a symbol of the first day. ' Forward
to you, the pure, are offered boldly ' is (the triplet) to Vayu,2 containing
(the word) ' forward ' ; that which contains ' forward ' is a symbol of the first
day. The next triplet is addressed to Mitra and Vayu,3 ' They perceiving
with true mind ' ; it contains (the word) ' yoke ' in ' Yoked with their own
insight they bear ' ; that which contains (the word) ' yoke ' is a symbol of the
first day. ' Up the eye of you two, 0 Varuna, fair of aspect ' is (the triplet)
1 BV. x. 2. 6. xxvi. 7. * For the Chandomas see AB. v. 16-
* This and the next line occur in $£8, i. lb. 21. For the ritual see ££8. x. 9-11.
17 ; Ap£S. iii. 18. 1 ; K$S. ii. 2. 88, but xxvi. & l RV. vii. 4 (already cited in KB.
not in this connexion, though in an xii. 7) ; 9$S. x. 9. 2
• The Anand. ed. has eared. a KV. vii. 90. 1-8 ; see 99S. x. 9. 8, 4 for this
analogous way. astpan, a v. 1. in O and and nn. 8-8.
comm., is clearly right. * RV. vii. 90. 4-6.
xxvi. 8 — ] The Soma Sacrifice [500
to Mitra and Varuna 4 ; containing (the word) ' extend ' in ' The son goebh,
extending of the pious one ' ; that which contains (the word) ' extend ' is a
symbol of the seventh day. * Hither ,0 Nasatyas, with chariot rich in cattle'6,
' Come hither to us, O impetuous god, with might/6 * Forward to you in the
sacrifices the pious have sung/ 7 and ' Forward she hath come forth with
fostering current ' 8 (are the other triplets) ; the symbols of the introductory
(day) are (the words) ' hither ' or ' forward ' ; therefore on the seventh day
are recited hymns containing (the words) 'hither' and 'forward' with
the symbols of the introductory (day), for the seventh day is a second
introduction. They say 'Whatever metre may be used in the morning
pressing, the recitation of it is by half verses, with the symbol of the
Oayatri, and thus moreover with the symbol of the morning pressing.' But
as to this Kausitaki used to say, ' The Tristubh and Jagati are not suitable
to be recited 9 by half verses ; even if they be employed at the morning
pressing, they are to be recited by Padas only.' So is the rule. The
Prstha is the Brhat and the Qastra is connected with the Rathantara ; this
is a pairing, a symbol of generation. The strophes and antistrophes of the
Marutvatiyas and (the Pragathas) to Brahmanaspati are in accord with the
form of the third day (rite) ; the explanation of these has been given.
xxvi. 9. ' With what array, of one age, of one home ? ' is the Marutva-
tlya 1 ; that is called the ' prosperity hymn '. With it Indra and the Maruts
came to an accord. The pre-eminence of him who knows thus men accept.
It contains (the word) c hither ' in ' With what mind have they come hither,
and whence ? ', and is connected with the Rathantara. ' That ram that winneth
the light I glorify ' is a Jagati,2 containing (the word) * hither ' in ' Hither
Indra would I turn for aid with good offerings ', and is connected with the
Rathantara. They say, ' Seeing that the Rathantara is normally the Prstha
of the seventh day, then why is the Brhat performed daily ? ' These days
have great Stomas ; therefore daily is the Brhat performed, to confer equality
of might on these days, to secure inequality of might of these Stomas.3
Having recited the extension of the Brhat he recites the basis of the
Rathantara. ' Our father did not teach us any recitation 4 of the basis ; each
stood alone ', Kausitaki used to say, ( But whenever the Samans fall together
on the same day then he should recite also the basis of the one or the other '.
4 BV.vii.61. 1-8 (already cited in KB. xxv. 2). ££S. x. 9. 12.
B RV. vii.72.1-8(alreadycitedinKB.xxv.2). - BV. i. 52 (already cited in KB. xxv. 8) ;
• RV. vii. 80. 1-8 (already cited in KB. xxv. 2). QQ8. x. 9. 12.
7 RV. vii. 48. 1-8. s H has eAandomdndm,but this is not essentially
• RV. vii. 95. 1-8 (also cited in KB. xxvi. 15). required, asamdbalat&yan is strange.
9 etatsth&ne hardly means 'in that place', but 4 For the mode of anufatoana see 99& vii.
is comparable with the use in AB. vi. 5. 21. 1-5 ; x. 9. 14. The sense seems as
BY. i. 165 (already cited in KB. xix. 9) ; given, but the text looks corrupt
501] The Chandomas [ — xxvi. 10
( But, if they use the Rathantara of Kanva,6 then he should not recite also
the basis, for the basis of other Prsthas is not to be recited ', Kausitaki
used to say. ' Praise him who hath might to overcome \ and ' Towards this
ram much invoked, worthy of praise ' are hymns 6 in Tristubh and Jagati,
both containing (the word) ' towards ' ; this is a symbol of the Rathantara.
Two hymns each are recited in the Niskevalya and the Marutvatlya of the
first Chandoma ; the sacrificer has two feet ; (they serve) for support. They
make up four ; the Chandomas are cattle ; cattle are fourfold ; moreover,
they are four-footed ; (they serve) for the obtaining of cattle.
xxvi. 10. ' That desirable of Savitr ' is (the triplet) to Savitr,1 containing
(the word) ' forward ' in * May he forward our prayers ' ; that which con-
tains (the word) ' forward ' is a symbol of the first day. ' Let the two come
forward with weal for the sacrifice ' is (the triplet) to sky and earth,2 con-
taining (the word) ' forward ' ; that which contains (the word) * forward ' is
a symbol of the first day. ' This to the race divine ' is (the triplet) to the
Rbhus,3 containing (the word) ' hither ' in ' The hymn by the sages with their
mouth (asaya) ' ; that which contains (the word) • hither* is a symbol of the
first day. ' With straight leading for us, 0 Varuna ' is a five- verse (hymn)
to the All-gods,4 containing (the word) ' lead ' ; that which contains (the
word) ' lead ' is a symbol of the seventh day. ' Come hither with thy
beauty ' is (a hymn) in verses of two Padas 5 ; it contains (the word) ' hither ' ;
that which contains (the word) 'hither' is a symbol of the first day-
' Dread, supporting the people ' is (the hymn) to the All-gods,8 containing
(the word) ' hither ' in ' O ye All-gods, come hither ' ; that which contains
(the word) * hither ' is a symbol of the first day. It is in Gayatri, for this
set of three days has the Gayatri at the third pressing. ' Vaigvanara to our
aid ' is (the hymn) to Vaifvanara ; 7 containing (the word) ( hither ' in
' Hither, hither come forward from afar ' ; that which contains (the word)
' hither ' is a symbol of the first day. ' Forward to you the Tristubh, food '
is (the hymn) to the Maruts,8 containing (the word) ' forward ' ; that which
contains (the word) ' forward ' is a symbol of the first day. ' Singing, thee
we invoke ' is (the hymn) to Jatavedas,9 containing (the words) ' extend ' in
'With thee they extend the sacrifice'; that which contains (the word)
9 The Anand. ed. has absurdly yady uka ma. 8) ; 99S. x. 9. 16.
For the Kanvarathantara see Ind. Stud. * RV. i. 20. 1-8 ; 99S. x. 9. 16.
iii. 212 ; PBl xiv. 8. 15 ; xviii. 4. 7, 9. « BV. i. 90. 1-6 ; $». x. 9. 16.
• RV. vi. 18 (already cited in KB. xxiv. 2) and ■ BV. x. 172 ; £9& x. 9. 16.
i. 51 (already cited in KB. xxy. 6) ; ££8. • BV. i. 8. 7-9 ; 99S. x. 9. 16.
x. 9. 18. 7 See 99a ii. 6. 8 ; AV. vi. 85. 1 ; 99S. x. 9.
1 RV. iii. 62. 10-12 (already cited in KB. 17.
xxiii. 8) ; 99a x. 9. 16. • BV. viii. 7. 1-15 or 1-9 (<}<fS. x. 9. 17).
1 BV. ii. 41. 19-21 (already cited in KB. ix. • BV. v. 18 ; 99S. x. 9. 17.
xxvi. 10 — ] The Soma Sacrifice [502
' extend ' is a symbol of the seventh day. It is in Gayatri, for this set of
three days has the Gayatri at the third pressing. These are the hymns of
the Agnimaruta. These are the hymns of this day. It is an Ukthya. It
obtains what the first day obtains.
xxvi. II. The first Chandoma is this world, the second the world of the
atmosphere, the last yonder world ; therefore on the middle day are recited
hymns containing (the word) ' great ', for the atmosphere is great. ' More-
over, they should contain (the word) " begun " ; verily thus he refers
to the next day, verily thus they keep taking hold of the next day',
Eausitaki used to say. ' Agni for you the god, in unison with the flames ' is
the Ajya ; l in ' When he hath stood out from the great enclosure v it contains
(the word) ' great ' and also contains (the idea) ' begun '. ' Were not they
who were made great with homage V is (the triplet) to Vayu,2 containing (the
word) ' great ' ; that which contains (the words) ' made great ' contains (the
word) ' great \ for this day contains (the word) • great '. The following
triplet 8 is addressed to Indra and Vayu, ' So far as the power of the body,
so far as the might ', containing (the idea) ' begun ' in ' So far as men can
discern with the eye.' ' To you two at the rising of the sun with hymns* is
(the triplet) to Mitra and Varuna,4 containing (the word) 'great' in 'I
invoke Mitra, Yaruna of pure strength ', and also (the idea) ' begun '. ' From
her sister dawn night doth retreat ' is (the triplet) to the A$vins,6 containing
(the word) ' great ' in ' With great guerdon in horses, in cows, let us invoke
you ', and also (the idea) ' begun \ ' This Soma hath been pressed for you,
O Indra ' is (the triplet) to Indra,6 containing (the idea) ( begun ' in ' O
Brahman, O hero, rejoicing in the making of prayer.' < Let the Brahmans,
the Aiigirases, come forward' is (the triplet) to the All-gods,7 containing the
idea) ' begun ' in ' Let the noise of the cloudy one have knowledge.' ' May
Sarasvat! for us rejoicing' is (the triplet) to Sarasvati8 containing (the
word) ' great ' in ' make great ' in ' Make great, O beauteous one, to thy
praiser accord strength ', for this day contains (the word) ' great'. The Prstha
is connected with the Rathantara, the Qastra with the Brhat; this is a
pairing, a symbol of generation.
xxvi. 12. ' Great is Indra, manlike, spreading over mortals ' is the first1
of the Marutvatiyas in Tristubh, containing (the word) ' great ', for this day
1 RV. vii. 8 : abhydrabdha is nowhere found as • RV. vii. 71. 1-3.
word, but only as an idea, 99S. z. 12. 2. • RV. vii. 29. 1-8.
Read param evaitad as in KB. xxii. 2. 7 RV. vii. 42. 1-3.
* RV. vii. 91. 1-3 (already cited in KB. xxv. • RV. vii. 95. 4-6 (already cited in KB. xxv.
2) ; 99S. x. 10. 8, 4 for this and nn. 8-8. 2).
* RV. vii. 91. 4-6 (already cited in KB. xxv. 2). xxvi. 12. l RV. vi. 19. 1-18 (already cited in
« RV. vii. 66. 1-8. KB. xxi. 4) ; 99S. x. 10. 6.
503] The Chandomas [xxvi. 13
contains (the word) ' great '. ' These thee of many a poet ' is the secbnd,*
containing (the word) ' great ' in ' Call thee that art to be invoked, 0 hero \
and also (the idea) ' begun '. ' Where is this hero, who hath seen Indra 1 ' is
the third * containing (the word) ' great ' in ' Going with the bays on a fair
chariot ', and also (the idea) ' begun '. ( Even from great, 0 Indra, thou those
that approach ' is the fourth,4 containing (the word) ( great ' in ' Even from
great misfortune thou art the protector ', and also (the idea) ' begun '.
' Him sky and earth of one mind ' is the fifth A in Jagati, containing (the
word) ' great ' in ' What time he went revealing greatness and power ', and
also (the idea) ' begun \ ' Thou art great, O Indra ; to thee the earth ' is the
first • in Tristubh of the Niskevalyas, containing (the word) * great \ for this
day contains (the word) ' great \ f Thou art great, O Indra, who by thy
might' is the second,7 containing (the word) 'great' and also (the idea)
' begun '. ' Many not of old to him ' is the third,8 containing (the word)
' great ', in 'To the great, the hero, impetuous, eager ', and also (the idea)
' begun '. ' This fame for thee, O bounteous one, through thy greatness ' is
the fourth,9 containing (the word) ' great ' and (the idea) ' begun '. ' This
prayer to thee I offer, the great one ' is the fifth in Jagati,10 containing (the
word) 'great* and (the idea) ' begun '. Five hymns each are recited in
the Niskevalya and the Marutvatiya in the middle Chandoma; the
Chandomas are cattle ; cattle are fivefold ; verily (they serve) to obtain
cattle.
xxvi. 1 3. 'The golden handed for aid' is (the hymn) to Savitr,1 containing
(the idea) ' begun ' in ' The son of the waters for aid '. ' May the two great
ones, sky and earth, for us ' is (the triplet) to sky and earth,8 containing (the
word) ' great ', for this day contains (the word) ' great '. ' Youthful the parents
again ' is (the triplet) to the Rbhus,3 containing (the idea) ' begun ' in ' With
Indra with the Maruts and the Adityas, the kings/ ' The great aid of the
gods' is a nine- verse (hymn) to the All-gods.4 In 'Favour be ours, O
Aryaman, favour, O Varuna, to be celebrated ', it contains (the word) ' great ',
and (the idea) ' begun '. ' These worlds let us subject ' is a hymn in verses
of two Padas,6 containing (the idea) ' begun ' in ' Indra and the All-gods '.
' All-gods increasing holy order ' is (the hymn) to the All-gods,6 containing
• RV. vi. 21 (already cited in KB. xx. 8) ; • RV. x. 64 ; ££8. x. 10. 6.
99S. x. 10. 5. 10 RV. i. 102 ; 99S. x. 10. d.
> RV. y. 80. 1-12 (already cited in KB. xxi. 3 ; 1 RV. i. 22. 5-8 ; see 998. x. 10. 7.
993. x. 10. 6. * RV. i. 22. 18-15 (already cited in KB. xiii.
« RV. i. 169 ; 99S. x. 10. 5. 1) ; 99S. ?:. 10. 7.
• RV. x. 118 ; 99a x. 10. 5. » RV. i. 20. 4-6 ; 99S. x. 10. 7.
• RV. iv. 17 ; 99S. x. 10. 6. * RV. viii. 88; 99S. x. 10. 7.
7 RV. i. 68 ; 99S. x. 10. 6. ■ RV. x. 157 ; 99S. x. 10. 7.
• RV. vi. 82 ; 99S. x. 10. 6. • RV. vi. 62. 10-12 ; 99S. x. 10. 7.
xx vi. 13 — ] The Soma Sacrifice [504
(the word) ' great ' in the word ' increase ', for this day contains (the word)
' great \ It is in Gayatri, for this set of three days has the Gayatri at the
third pressing. * Vaifvanara hath produced ' is (the hymn) to Vaipvanara,7
containing (the word) ' great ' in ' waxing great ' in ' Waxing great with
might on the earth ', for this day contains (the word) ' great \ ' What now,
when as a dear ? ' is (the hymn) to the Maruts,8 containing (the idea) ' begun '.
' The messenger of you, of all knowledge ' is (the hymn) to Jatavedas.9 Or
' O Agni, be merciful ; thou art great ', an eight- verse hymn for the eighth
day,10 but the former is the rule. It contains (the word) ' great ' in ' He great
the recess of the sky ', for this day contains (the word) ' great '. It is in
Gayatri, for this set of three days has the Gayatri at the third pressing.
These are the hymns of the Agnimaruta. These are the hymns of this day.
It is an Ukthya. It obtains what the second day obtains.
xxvi. 14. Going is the end ; so yonder sky, yonder world, and the ninth
day ; therefore at the ninth day are recited hymns containing (the word)
* go \ ' We have gone with great praise to the youngest ' and ' Me, the
strong, O Agni, of the Soma ', these two (hymns) are the Ajya, containing
(the word) ' go ' in ' We have gone' ; this is a symbol of the end ; the ninth
day is the end ; he returns as it were, having gone to the end, for hence
whitherward should he go ? It contains (the word) * stand ' in ' Here stand
the cows, fattening* ; this is a symbol of the end ; the ninth day is the end ;
having gone to the end, he stands as it were, for hence whitherward should
he go ? ' " We have gone with great praise to the youngest ", this triplet
alone should form the Ajya/ l Paingya used to say. It contains (the word)
' go ' in ' We have gone ' ; this is a symbol of the end ; the ninth day is the
end ; he returns as it were, having gone to the end, for hence whitherward
should he go ? ' How can a triplet make up the Astacatvarin9a Stoma ? '
Kausitaki used to say. ' Me the strong, O Agni, of the Soma ' * he should
also recite ; this contains a symbol of ending in its reference to what has
taken place ; ' We have brought forward the sacrifice ' and ' From the sky
they have learned ' 3 are regarding what has taken place as it were. ' Here
however,4 the Stoma is not pervaded ' Paingya used to say, ' since by verses
alone the Stoma cannot be pervaded \ ' The verse by means of syllables
makes up the Stoma, with syllables the Nivid or Puroruc the verse ; the
Stoma is pervaded then when either a Nivid or a Puroruc is recited.
* Given in full in 99S. x. 10. 8. » RV. iii. 1.
• RV. i. 88 ; 95S. x. 10. 8. 8 RV. iii. 1. 2.
9 RV. iv. 8 ; <?<?S. x. 10. & 4 nod api of M is clearly correct, nv&pi of the
10 RV. iv. 9 ; 99S. vi. 4. 1, who, however, does comm. and most MSS. (K has nv&bhi, read
not even mention this as a variant here. also in the Anand. ed.) being an obvious
1 RV. vii. 121-8; 99S. x. 11. 2, 8, which blunder,
allows both or one.
505] The Chandomas [ — xxvi. 15
Therefore 6 yonder triplet alone should be the Ajya ' (they say). ' Tonder '
is according to the order of Paingya.6 But the rule is 'both*. By it
Vi<jvamitra and Vasistha came into accord ; they grant accord to the pre-
eminence of him who knows thus. Therefore should both be the Ajya, first
that of Vasistha, then that of Vi$vamitra.
xxvi. 15. 'O Vayu, come to us, drinker of the pure' is (the triplet) to
Vayu and to Indra and Vayu,1 containing (the word) * go ' in ' gone ' 8 ; this
is a symbol of the end ; the ninth day is the end ; he returns as it were,
being gone to the end, for hence whitherward should he go ? In ' The
lively pourer hath stood at the sacrifices \3 it contains (the word) ( stand ' ;
this is a symbol of the end ; the ninth day is the end ; having gone to the
end, he stands as it were, for hence whitherward should he go ? ' Dwelling
in the sky, from the atmosphere, on the earth ' is (the triplet 4) to Mitra and
Varuna, containing (the word) ' dwell ' in ' dwelling ' ; this is a symbol of the
end ; the ninth day is the end ; having gone to the end, he dwells as it
were, for hence whitherward should he go ? * Come hither to us with all
boons, 0 A$vins ' is (the triplet) to the Agvins,6 containing (the word) ' stand '
in ' That standing place hath been proclaimed for you on earth ' ; this is a
symbol of the end ; the ninth day is the end ; having gone to the end, he stands
as it were, for hence whitherward should he go ? * Indra men invoke in
the conflict ' is (the triplet) to Indra ; 6 ' That he may make our prayers
effective ', (in this) 'effective' denotes the highest; this is a symbol of
the end ; the ninth day is the end ; in the end he places the end. ' Agni,
erect, hath established the favour of the bright one ' is (the triplet) to the
All-gods,7 containing (the word) ' establish ' ; this is a symbol of the end ;
the ninth day is the end ; having gone to the end he establishes as it were,
for hence whitherward should he go 9 * Forward she hath come forth with
fostering current ' is (the triplet) to Sarasvati.8 In ' Forcing forward ' there
is repetition ; the ninth day is the end ; having gone to the end, he repeats
as it were, for hence whitherward should he go ? These are the Praiigas by
Vasistha, arranged in triplets ; Vasistha is Prajapati ; he is the extender of
8 M seems to have had, before trcam, tatmdd l RV. vii. 92. 1, 8, 5, according to 59S.xii. 5,
vy&pyata era tasm&d ada «w, of which the and vii. 92. 2. 4, and vii. 90. 5. See for
second clause has dropped out The first the next nos. 2-8 £$8. xii. 5.
is not essential and may be a gloss. * RV. vii. 92. 5.
• M has vaecud for which vacasa may be an 8 RV. vii. 92. 2.
unusual Sandhi. The sense ia apparently * RV. vii. 64. 1-8.
as rendered, in which ease the previous * RV. vii. 70. 1-8.
clause can hardly be given to Paingya ; * RV. vii. 27. 1-3.
but as they refer to the Trca he approves, 7 RV. vii. 89. 1-8.
ados becomes a suitable description. The * RV. vii. 95. 1-8 (already cited in KB. xxvi.
An and. ed. has, absurdly, varccua. 8).
64 [h.o.s. ts]
xx vi. 15 — * The Soma Sacrifice [506
the sacrifice; he is renewed at the repeated extension of the sacrifice ;
verily in Prajapati they attain all their desires. The Prstha is the Brhat,
the Qastra connected with the Rathantara ; this is a pairing, a symbol of
generation.
xxvi. 16. ' Three friendships hath man's worship ' is the first of the
Marutvatiyas in Tristubh,1 containing (the word) ' three ' ; it is a symbol of
the third day. ' Indra maketh for the car a way forward ' is the second,2 con-
taining (the word) ' stand ' in ' hath stood upon ' in * Which in strength
the generous one hath stood upon ' ; this is a symbol of the end ; the ninth
day is the end ; having gone to the end, he stands as it were, for hence
whitherward should he go ? ' Stand on the bays being yoked to the car '
is the third,8 containing (the word) ' stand ' in ' stand ' ; this is a symbol of
the end ; the ninth day is the end ; having gone to the end, he stands as it
were, for hence whitherward should he go ? ' Let him sing the Saman
springing forth as of a bird ' is the fourth * ; (the word) ' Saman ' is a
symbol of yonder world. * Sing ye forth to the glad one the song rich in
food ' is the fifth 5 in Jagati ; in that it has the same ending, it has the
symbol of the end. ' May the true one come hither, the generous, he of the
Soma lees ' is the first of the Niskevalyas in Tristubh.6 There is repetition
in ( Let loose, O hero ' ; the ninth day is the end ; having gone to the end,
he repeats as it were, for hence whitherward should he go ? 'To him the
strong, the impetuous ' is the second,7 having the same beginning in ' To
him ', and ' To him ' ; just as that which has the same ending, so that which
has the same beginning is a symbol of the end. ' As the sky surpasseth the
earth, O Indra, that which our foes ' is the third 8 ; (the word) ' sky ' is a
symbol of yonder world. * That highest power of thine is on high ' is the
fourth ° ; there is repetition in ' highest on high ' ; the ninth day is the end ;
having gone to the end, he repeats as it were, for hence whitherward should
he go ? • I was the first lord of wealth ' and ' To the all conquering, the
booty conquering, the light conquering ' are two (hymns) in Jagati 10 ; in ' I '
and ' I ' there is the same beginning ; just as that which has the same end-
ing, so that which has the same beginning is a symbol of the end ; in
' conquering ' and ' conquering ' there is repetition ; the ninth day is the
» RV. v. 29 (already cited in KB. xxii. 4) ; • RV. iv. 66 (already cited in KB. xxv. 7) ;
99S. x. 11. 6. 90S. x. 11. 7.
» RV. v. 81 (already cited in KB. xx. 2) ; 99S. 7 RV. i. 66 ; 99S. x. 11. 7.
x. 11. 6. » RV. vi. 20 (already cited in KB. xxv. 6) ;
s RV. iii. 86 ;already cited inKB. xx. 4) ; 99S. 99B. x. 11. 7.
x. 11. 6. » RV. i. 108 ; 99S. x. 11. 7.
« RV. i. 178 (already cited in KB. xxiv. 5) ; » RV. x.48 (already cited in KB. xxii. 4) and
99S. x. 11. 6. ii. 21 (already cited in KB. xxv. 7); 9?S.
* RV. i. 101 ; 99S. x. 11. 6. x. 11. 7.
507] The Ghandomas [ — xxvi. 17
end ; having gone to the end he repeats as it were ; for hence whitherward
should he go ? In the Marutvatiya are recited five hymns in the last Chan-
doma ; the Chandomas are cattle ; cattle are fivefold ; verily (they serve) to
obtain cattle. Six at the end (are recited) in the Niskevalya ; the year has
six seasons; verily (they serve) to obtain the year.
xxvi. 17. ' Towards thee, O god Savitr * is (the triplet) to Savitr * ; yonder
world is turned towards (this) as it were; this is a symbol of yonder
world. * Forward towards you, mightily, sky and earth ' is (the triplet) to
sky and earth ; 2 there is repetition in ' Mightily, sky and earth, towards ' ;
the ninth day is the end ; having gone to the end, he repeats as it were,
for hence whitherward should he go ? ( Let Indra give for food to us ' is
one (verse 3) ; ' Give ye jewels ' are two ; these are (the triplet) to the
Rbhus ; there is repetition in ' one one ' in ' Each one each one with wise
direction ' ; the ninth day is the end ; having gone to the end he repeats as
it were, for hence whitherward should he go? Then the Vaifvadeva is
composed of the whole of Manu's (hymns 4) ; Manu is life ; verily thus he
places life in the sacrifice and in the sacrificers. Here are (the verses) with
two Padas ; the explanation of them has been given. ' O ye All-gods, come
hither' is (the triplet) to the All-gods,5 containing (the word) 'go' in
'come hither' ; this is a symbol of the end; the ninth day is the end; he
returns as it were, having gone to the end, for hence whitherward should
he go ? It is in Gay atri, for this set of three days has the Gayatri at the
third pressing. ' Present in the sky he shone ' is to Vai$vanara ; e c in the
sky ' is a symbol of yonder world. * O Maruts, in whose dwelling ' is (the
hymn 7) to the Maruts, containing (the word) ' dwell ' in ' dwelling ' ; this
is a symbol of the end ; the ninth day is the end ; having gone to the end,
he dwells as it were, for hence whitherward should he go ? ' Agni is the
Hotr, the Purohita' is (the hymn) to Jatavedas,8 containing (the word)
' dwell ' in ' The dwelling, O thou of pure radiance ' ; this is a symbol of the
end ; the ninth day is the end ; having gone to the end, he dwells as it
were, for hence whitherward should he go ? It is in Gayatri, for this set
of three days has the Gayatri at the third pressing. These are the
hymns of the Agnimaruta. These are the hymns of this day. It is
an Ukthya. It obtains what the third day obtains. Daily in all the
1 RV. i. 24. 8-5 (already cited in KB. viiL 1) ; • RV. ii. 41. 18-15 (already cited in KB. xxiv.
<??S. x. 11. 8. 2) ; 99S. x. 11. 8.
* RV. iv. 56. 5-7 ; 99S. x. 11. 8. • The verses are given in 99S. x. 11. 9.
s RV. viii. 98. 84 and i. 20. 7 and 8 ; 99a x. 7 RV. i. 86 (also cited in KB. xxviii. 8) ; 99s.
11. 8. x. 11. 9.
« RV. viiL 27-81 ; 99a x. 11. 8, omitting viii. • RV. iii. 11 ; 99S. x. 11. 9.
28.4.
xxvi. 17 — ]
The Soma Sacrifice
[508
Chandomas (the verses) of two Padas are recited ; the Chandomas are
cattle ; (the verses) with two Padas are the metre of the sacrificer ; verily
thus he places the sacrificers in the overlordship of cattle ; man stands
over cattle as it were.
ADHYAYA XXVII
The Soma Sacrifice (continued).
The Tenth Day of the Dagaratra.
xxvii. 1. * The tenth day1 is that which is above in the sky' Kausitaki
used to say ; therefore it is what is not to be explained, for no one knows
this clearly. ' Let me not explain ignorantly ' (he thinks). The tenth day
is a limited divine rite ; it is the Anustubh ; he who explains it makes
a surplus ; stumbling is liable to befall him who explains. As to this they
say ' Let him explain ; the sacrifice rejoices at the approach of a wise man,
" What 8 is to become successful in me, that will he cause to be successful." '
If any person inadvertently makes an error, then he who observes it should
aside repeat the passage as a self study, or the householder or one of the
priests should creep up, and he aside should recite the passage as a self
study.8 If }*e does not think this proper, he should at once explain.4 The
Anustubh is released on the tenth day ; the Anustubh is speech ; now speech
having borne the burden becomes as it were the bearer of a dread thing.5
1 For the tenth day of the Dacaratra which
ends the twelfth month of the year Sattra
see AB. v. 22-25. For the ritual see
$$S. x. 12. For the non-use of the
Anustubh see B^S. xvi. 6.
8 As cited by Anartiya on 9£S. x. 12. 6 the
reading is the more simple one yato
'aamrddham, but it is very unlikely that
this could have been changed into the
reading of the text. The Anand. ed. has
'yam me.
8 This is the sense as taken by Anartiya on
9?S. *• c. M curiously inserts yas tarn
tatra brlly&t after adhiydt.
* The lack of a concluding Ui as often renders
uncertain the point at which the text of
the view cited stops.
5 M has krUravaheva and this in view of
tadohu$% is clearly correct, though the
comm. has krUraravevcu M has (vdg)vr
(tadokutf) in a correction. This Anustubh
verse, despite its clear character and the
particles, has escaped the vigilance of
the edd. and of the Vedic Concordance, The
words tad enfim, for which M has the far
simpler and probably certain tad etan
(ignored by Lindner), appear to me to
be prefixed to fit the verse, which seems
to be a relic of old Indian Nlti literature,
in order to adopt the sense to the Anu-
stubh which is the subject of the com-
parison. M has the excellent reading
prasisrkf&mi. The verse is, of course, in
very free Anustubh form and me Jsti
may be read in d for the sake of the
metre. H has puncaly&yanam me 'sfiti
which is best taken as a cpd. (ptmcetiy.
dyanam) and not as hyper sand hi. It is best
to read asti and take iti as quoting the
whole verse, and not as part of the verse.
sampddayaH is read by M and Anand.,
and is preferable to the plural in Lindner.
509]
The Tenth Day of the Dagaratra
[ — xxvii. 2
Therefore is it released, (as they think) ' Let us not consort with speech/
Now all the metres here he converts into the Anustubh ; there is this (verse)
' Her I touch not as being a (JJcidra ;
Yet will I not let her go ;
Nowhere else do I go ;
To a courtesan is my approaching/
for on the tenth day here the Anustubh is sung around.
They say, * He should not abandon the abode of the Anustubh ; there
should he recite Viraj verses ; the Viraj and the Anustubh are the same
metre, for not by one syllable is a metre made different, nor yet by two/
Of these two triplets there are six syllables over, and six of the strophe
and antistrophe of the Agnistoma S&man ; these twelve syllables the Hotr
should make up in the morning litany. He need not trouble as to this ; it
is made up here. ' There is an Usnih additional/ we hold,6 ' or a Gayatri ;
that he should make up at the morning litany/ He need not trouble about
this ; it is made up here.
xxvii. 2. ' O Agni, this to-day as a steed with praises ' is the Ajya.1
That being created for the tenth day he need not make up. He need not
trouble as to this ; it is made up here. The Prauga is by Madhuchandas ;
the explanation of this has been given. With an Atichandas (verse), ' In
the three bowls the bull that mixed with barley, he of strong power/ he
begins the Marutvatiya.2 It made up amounts to sixty-four syllables ; these
make up two Anustubhs. ' Sing aloud to Indra ' and ' Forward to Indra,
the great', these two Pragathas3 he recites along with the 'Water swellers'
before the hymn4; so is it made up. 'Thou hast been born dread, for
Lindner treats it as prose, and so also
Aufrecht (ZDMG. xxxiv. 75, 76), who
renders f Deshalb will ich einerseitB sie
weder beruhren, weil ich mich mit
keinem (larmenden) ftidra-weibe be-
faaaen will ; noch gehe ich zu einer ganz
versohiedenen Form iiber, sonst wurde
man von mir sagen, ich gliche einer
lockeren Dime *. Bat this necessitates
the reading of prasisaks&ni (jprasangene-
ckOmi in comm.), ignores the metre, and
takes the iti as part of the quotation. For
y&maki see Mahfibh&fya on Pan. y. 8. 68 ;
KOfikd on v. 8. 77. The Anand. ed. has
vdhevdbhimffe and v&mdka (so H). Cf. also
Keith, JRAS. 1915, pp. 502, 508. BOht-
lingk (BKSGW. Apr. 28, 1897), also
ignoring the metre, reads yami kith, but
this is impossible.
The mysterious and unusual menimahe occur-
ring here and recognized also by Anartlya
in his citation of the passage yields only
this sense. The making up of the number
of syllables of an Usnih or Gayatri is
given by Anartlya as the result of three
recitings, 12 + 6 + 6 - 24 - the Gayatri. If
2 Viraj triads replace two of Anustubh
then there are clearly six extra syllables,
Viraj « 88, and Anustubh -82 syllables.
M has udaiti, which is preferable.
RV. iv. 40 ; f^S. x. 18. 1.
RV. ii. 22. 1 ; £$S. x. 18. 8, 9 (the remainder
of the strophe is viii. 68. 2, 8).
RV. viii. 89. 1 and 2 ; 8 and 4, with L 64. 16
without any call intervening; hence
sathpufisati ; see Anartlya on (}(}&. x. 18.
10.
I. e. RV. x. 78 ; 99S. x. 18. 10.
xxvii. 2 — ] The Soma Sctcrifice [510
impetuous strength ' is the Marutvatiya 5 of the one-day (rite) ; the one-day
(rite) is a support; verily (it serves) for support. 'With what hath he
come, the brilliant one? ' and * With what aid thou to us ? \ on the basis * of
the Vamadevya is imposed the Rathantara. The Saman is for Agni and is
performed on Indra verses; this is a pairing, a symbol of generation.
There are as many Usnih triads as Pragathas ; one verse of two Fadas
forms the inserted verse, another the seventeenth of the hymn ; this is made
up. * I shall proclaim the manly deeds of Indra ' is the Niskevalya7 of the
one-day (rite) ; the one-day (rite) is a support ; the tenth day is a support ;
the two (verses of) two Padas are a metre on which to find support ; verily
(they serve) for support. ' To the god Savitr in the bowls the sage/ with
this Atichandas verse he begins the Vai9vadeva ; 8 it made up amounts to
sixty-four syllables; these make up two Anustubhs; the antistrophe
contains (the word) ' towards ' ; the explanation of this has been given.
Then, before the ' Prosperity to us ' hymn,9 he recites the ' Forward the
bright ' hymn 10 ; the one-day (rite) is a support ; the tenth day is a support ;
(the verses) of two Padas are a metre on which to find support ; verily (they
serve) for support. The Agnistoma Saman as the Vamadevya is performed
on Viraj verses n ; the Viraj is prosperity and proper food ; (verily they serve)
to obtain the Viraj as prosperity and proper food. Moreover the Vamadevya
is healing and medicine ; verily thus at the end in the sacrifice are healing
and medicine produced.
xxvii. 3. In that they perform the additional litany l of the conjunct
(form), thereby they obtain the additional litany. Now this is the milk-
ing of the tenth day ; they must make up the day so that there may be
a thousand and fifteen Anustubhs ; taking out fifteen, then of each hundred
four he takes out; thus are fifty-five taken out. Then the rest make up
thirty sets of thirty-two. Now this is the Anustubh of the Stomas and
the syllables ; the Gayatri has eight syllables ; the Stoma is the twenty-
fourfold ; so the Anustubh of the Stoma and the syllables has thirty-two
parts. Now there is the Anustubh of the Padas ; there are six Padas in
the G&yatri and Usnih ; three in the Viraj ; these make nine ; four in the
Brhati ; these make thirteen ; five in the Pankti ; these make eighteen ;
four in the Tristubh ; these make twenty-two ; in the Jagati and Atichandas
eight; these make thirty; two in the verse of two Padas; these make
5 RV. x. 78 (already cited in KB. xv. 8). ■ Cited above KB. xxiii. 7.
• RV. iv. 81. 1-8 and viii. 98. 19-21 ; see 9?S. » RV. i. 89 (already cited in KB. xx. 4) ; Q£S.
rii. 22. 2, and for the Rathantara, &c., x. 18. IS
x. 18 11. " RV. vii. 84 (already cited in KB. xxii. 9) ;
7 RV. L 82 (already cited in KB. xv. 4). The 9£S. x. 18. 18.
Dvipadas are RV. vii. 84. 4 ; viii. 29. 4 ; " RV. vii. 1. 1-6.
99S. x. 18. 18. » For this aee <?<?S. x. 18. 21-25.
511]
The Tenth Day of the Dagaratra
[ — xxvii. 4
thirty-two; so the Anustubh of the Padas becomes of thirty-two parts.
Now there is the Anustubh of the gods2; eight Vasus, eleven Rudras,
twelve Adityas, Indra as the thirty-second ; so the Anustubh of the deities
becomes of thirty-two parts. Now the fifty-five taken out are forty-four
Pankti verses ; the forty of these are the udder, the four over the teats ;
thus the Anustubh of the Stoma and the syllables with this udder and these
teats pours over this body of Indra, the fast day ; by reason of the pouring
over 3 of it the Chandomas increase both as regards Stomas and Qastras ;
he who knows it becomes composed thereof ; he who knows thus before his
life (is over) becomes master of this body of Indra, the fast day 4 ; him this
Anustubh of the Stoma and the syllables with this udder, these teats, with
all flavours, all delights, all proper food, all immortality besprinkles, who
recites the tenth day (rite) as thus made up. ' Therefore should he recite
the tenth day (rite) as thus made up,' (they say).5
xxvii. 4. In that they perform the additional litany of the transposed 1
(form), verily thus they delight mind. That with all the sacrifices they
recite, for this is the measure of mind. When the tenth day is over, before
the offerings to the wives (with the gods), at this moment they creep
forward, saying ' The wives are unworthy of sacrifice, for they are outside
the altar.' But the rule is (that they do so) when the offerings to the
wives have been completed. ' Here a little space is left over for rivals,'
(thinking thus) they creep forward together and sing with the verses of
the serpent queen ; 2 the serpent queen is this (earth), for she is'the queen of
what creeps ; the serpent queen is speech, for speech is the queen of what
creeps ; moreover, the serpent queen is the cow, for the cow is the queen of
what creeps. ' The spotted bull hath come ', this triplet 3 he should not
omit, to prevent the omission of the strophe. ' In us place manliness ' (he
says) ; manliness is food ; verily thus he places food in the sacrifice and in
9 devatyd in M is equally isolated as a form
with d&oakyd,
' vyaksarena is an extraordinary and impossi ble
form ; possibly abhikfanna may be in-
tended, but M has viktarena.
4 The Anand. ed. h&spraiyam akar twice and so
M, which after the first abhiksarali inserts
aarvenafmddyina saroai ra$ais sarvaih k&mais
sarven&mrtatvmObhikiarati. It also has
yad u vai veda and sa ya evamvid asyd?
(which is suggested by the reading of the
Anand. also) and at the end it omits
saroai rasaih and inserts sarvaih k&maih
after annddyena,
* The composition of the number of verses is
given by Anartlya on 9$S. xi. 12 (ii.
68-79, ed. Hillebrandt).
1 vyuthasya is omitted in M and may be an
interpolation. For the aUriktoktha of the
samUdka see 9$S. x. 18. 21-26.
3 sarparajfa (°raj9lyarkfu by hyper sandhi ;
p. 71) is a curious form for sarparajfc,
and may be a mere error; per contra
sarpardjHln&m is used in AptJJS. xxi. 10. 5
of the verses. The verses are a&rparajhi,
as Anartlya on ££S. x. 18. 29 says. Gf.
AB. v. 28. M has the short vowel of vac.
8 RV. x. 189. 1-8 ; ffS. x. 18. 26. Garbe,
Ap£S. iii. 475, incorrectly identifies the
ref. in Ap£S. xxi. 10. 5.
xxvii. 4 — ] The Soma Sacrifice [512
the sacrificers. ' O breath obtainer, that hear the call ' (he says) ; 4 the
breath obtainer is Indra, for he having obtained the breath goes round seek-
ing bodies. (Now the) Adhvaryu ; he offers in the Q&rhapatya two libations
to Prajapati, without mention (of the deity) ; the Garhapatya is Prajapati ;
the Stotra and Qastra end with the two libations ; the Stotra is completed ;
the Qastra is completed; the discussion of the Brahman is completed.
Moreover they may 6 if they will offer a sacrifice, and take food. Here is
Vena.6 These are obviously the bodies of Prajapati ; them let the Hotr recite.
xxvii. 5. 'Eater of food and mistress of food' (is one form 1) ; the eater of
food is this (earth) ; the mistress of food yonder (sky). ' The fair and the
beautiful ' (is a second) : the fair is the Soma ; the beautiful is cattle. ' The
unresting and the fearless ' (is a third) ; the unresting is Vayu, for he never
rests ; the fearless is death, for he has no fear. ( The unattained and the
unattainable ' (is a fourth) ; the unattained is this earth ; the unattain-
able yonder sky. ' The unattacked and the unattackable ' (is a fifth) ; the
unattacked is Agni here ; he unattackable yonder Aditya. ' That which has
no prius and no rival ' ; that which has no prius is the mind; that which has
no rival the year. Now * he yonder who gives heat is yonder householder,
for he is a lord of houses, his houses are the seasons ; he is a lord and he is
also a god from whom evil has been smitten away. The Adhvaryu runs
northward ; they close the doors of the Sadas and also of the shed.3
xxvii. 6. They 1 lay hold of the branch of Udumbara ; the Udumbara is
strength and proper food ; (it serves) for the obtaining of strength and
proper food. The Hotr should make his two hands the highest (thinking),
* M inserts before wlt&per the words dtmdnam • The Vena hymn is RV. x. 128 (already cited
p&rvam aha tafhA hdnydtmdnantaritd bkavaH. in KB. viii. 5), but that it should occur
The verse is the last Pada of a verse in here (M clearly has the same reading,
9$S. x. 17. 6, where v&t&pe is read as here after a lacuna) is strange and not very
also in OoC and the Anand. ed. but not probable, nor is the form of citation usual,
in M ; in MS. i. 9. 1 it occurs with The comm. takes it as Vena is homo,
v&tapayah < fermenting* (of the Soma AB. i. 20. 2 (of. KB. xxviii. 0) has the
drink), and in TA. iii. 8. 1 with v&t&peh, same phrase in the sense * The Vena
which is apparently a genitive with (vital air) is here (in the navel) * which is
hamnap-uiah. The preceding words are intelligible with regard to bhakpyuh.
found in MS. L c. ; TA. iii. 1. 1 ; 9<?S. » See 9$S. x. 19. 1 ; AB. v. 25.
x. 14. 6 in a different context. OoC and 9 This is the Brahmodya according to AB. v.
the Anand. ed. have the absurd reading 25. KB. omits all mention of the different
vOiam dimd (K has v&cam). Dacahotr, Caturhotr, Pancahotr, §*4hotr,
8 M has the excellent reading ato nv ev&pi and Saptahotr recitations given in <}(}&.
which is much better than anye of the x. 14-18, and referred to in Ap^S. xxL 10.
other MSS. and the Anand. ed., and B£S. xvi. 7 refers only to the Caturhotrs.
involves only a change of a letter. * The verses are at this juncture three ; see
Anartlya, on 9?S. x. 19. 1, has anye, and 95s* z* 21. 10. M has dvarau f&l&ydf oa.
observes that the option of a sacrifice xxvii. 6. l The ritual of this chapter and of
here is not accepted in the Sutra. M the last sentence of the preceding chapter
has also anirukte sarhsihe. in given in 99& x. 21. Gf. AB. v. 24.
513] The Tenth Day of the Dagaratra [ — xxvii. 7
4 Let me be the highest ' ; the highest does he become. In silence, with
closed eyes, they sit until the Naksatras appear ; speech do they make to
grow strong in that they sit in silence, (thinking) ' Speech grown strong
and poured upon may we obtain at the end.' Near the Marjallya, when the
Naksatras (appear), they open their eyes ; the Naksatras are light ; verily
thus they place light in themselves. They enter the two oblation holders
by the western door; then the Adhvaryu approaching the pole of the
northern oblation holder says ' Do thou sing the Prosperity of the Sacrificial
Session ' ; he sings the ' Prosperity of the Sacrificial Session ' ; thus they
obtain the prosperity of the sacrificial session. All perform the finale of
the Saman ; the finale is a support ; verily (it serves) for support. They
creep beneath the axle of the northern oblation holder, muttering an
Atichandas verse to Indra2; verily thus by the Atichandas verse the
sacrificers smite away evil under the axle. * We go round (them) to the
north ', Kausitaki used to say, ' following the path of the sacrifice, not being
concealed from the Seven Rsis.' Having taken up their places in front of the
oblation holders they think of what they desire; whatever they desire
4 Let this desire be fulfilled for us/ this desire for them is fulfilled ; those
who have many desires should mutter the three exclamations, bhuh, bhuvah,
evar. Having gone out to the east and to the north they vie in invoking
speech, (thinking) ' Let not speech be averted.' They release the speech of
the Subrahmanya * ; the Subrahmanya is the holy power ; verily thus with
the holy power do they utter speech. They go to the Agnidhriya along
with the king ; this is as if men should conduct the king, or his vicegerent,4
when wearied to an abode ; Soma the king they day by day, having taken
down from the oblation holders, conduct to the Agnidh's altar ; at the
Agnidhriya they settle down with the king.
xxvii. 7. In 1 that they perform the Dagaratra in its conjunct form, verily
(it serves) to obtain all desires. In that they perform it in its transposed
form, verily (it serves) to obtain all the metres. In that they perform both
the transposed and the conjunct forms, verily (it serves) to confer variety
on the Dagaratra. The conjunct form was alone in the beginning. The
metres desired one another's place, (thinking) ' Let us all be first, all be in
the middle, and all at the end/ Moreover thus he makes all the metres
1 The Terse is RV. L 182. 6. The rite is one * According to BR. this term denotes any one
with many parallels ; cf. Henry, La magie having a claim to the rank; it occurs
dans Vlnde, pp. 182, 188. again in ££8. xvii. 5. 8, 4 ; 15. 8.
8 9£S. x. 21. 17 has subrcdimanyapratVcam 1 This chapter explains the use of the two
abhivy&hjiya. See also Jaiminlya Qrauta forms savn\l}ha and vyiilha, the details of
StUra,iii. The AB. v. 8 deals much more which havo been given above. The
folly with the Subrahmanya priest and variation of metres at the several Tryahas
formula. is added.
65 [b.o.s. m]
xxvii.7 — ] The Soma Sacrifice [514
sharers in all the pressings. The first set of three days has the Gayatri at
the morning pressing, the Tristubh at the midday, and the Jagati at the
third pressing. The second set of three days has the Jagati at the morning
pressing, the Gayatri at the midday, and the Tristubh at the third pressing.
The third set of three days has the Tristubh at the morning pressing, the
Jagati at the midday, and the Gayatri at the third pressing. The tenth
day has the Gayatri at the morning pressing ; thus from the same metre to
the same metre they proceed. Again in that they transform the tenth day
into Anustubh verses, and this day is speech, and the Anus^ubh is speech,
verily thus they establish speech in speech. Immortality they obtain who
perform the tenth day (rite).
ADHYAYA XXVIII
The Soma Sacrifice {continued).
The Recitations of the Hotrakas at the Morning Pressing.
xxviii. 1. Prajapati l created the sacrifice ; with it when created the gods
sacrificed ; having sacrificed with it they obtained all desires. One half of
it they deposited, namely- the Praisas and the Nigadas. With the other
(half of the) sacrifice the Rsis sacrificed ; they observed * ' With an incom-
plete sacrifice are we sacrificing; we do not obtain all desires.' They
toiled; they saw the Praisas and Nigadas. Having sacrificed with the
sacrifice with the Praisas and Nigadas they obtained all desires, (thinking)
' The Praisas and the Nigadas are so much 3 of the sacrifice as is not made
up by the Re verses. Thus with them shall we make up the whole.' These
Praisas and Anupraisas 4 Vi9vamitra saw, and also the Praisas for the cake
offering ; then other Rsis (saw) others. As to this they say ' Why does
the Maitravaruna alone give directions to all?' The deities ran a race
regarding the Praisas; the race Mitra and Yaruna won; therefore the
Maitravaruna 6 alone gives directions to all. He gives directions standing,
(thinking) 'Standing is one strongest, standing also is one most easily
heard ; let me utter speech full of strength and resorting to the gods '.
1 There is no precise parallel to this in the * rtfeyfluA is clearly to be read ; see Gaastra,
AB. With the views here given may be VOJ. xxiii. 64.
contrasted the statement quoted in * M's etdvate points to et&vanto as the correct
Anartlya's comm. on 99& viii. 15. 15 reading ; cf. in KB. xxii. 9 derxy&te appa-
that all Nivids, Pororuos, and Praisas are rently for °j&tau.
Vicvamitra's, and all other Mantras in * praifdn only is read by M, bnt probably not
Brahmanas or Kalpas are Vamadeva's. correctly.
Cf. below, KB. xxviii. 8 ; BVKh. Anukra- » See 9$S. v. 16. 1 sag.
manl in Scheftelowitz, p. 181.
515] The Morning Recitations of the Hotrahas [ — xxviii. 3
xxviii. 2. ' Leaning forward like one slightly bent should he recite ; thus
is Parjanya likely to rain ' Kausltaki used to say. Now the Asuras and the
Raksases used to impede l the oblations ; then V&madeva saw the appropriate
(verses *), ' Agni the Hotr at our sacrifice ' ; with them they led Agni round.
Therefore these Raksases, the destructive, they smote away. He recites an
appropriate (verse3), containing (the word) * accept', 'Accept our most
extending ', (thinking) ' Let me utter speech appropriate and containing
(the word) " accept " among the gods/ ' Set this sacrifice for us among the
immortals ', with these (verses 4) Vi<jvamitra makes acceptable the drops.
These are their invitatory verses, these their offering verses ; therefore are
they appropriate. A verse of Vi$vamitra's he recites as the invitatory
verse * for the Svistakrt offering in (the sacrifice of) the cake ; the explana-
tion of this has been given. Verses of Vi$vamitra's he recites in each
pressing as invitatory verses for the cakes ; Vifvamitra saw these Praisas for
the cakes ; (verily they serve) for correspondence. Two appropriate verses
of Madhuchandas 6 he recites as invitatory verses for the first of those for
two deities; Madhuchandas saw these Praisas for these two deities;
(verily they serve) for correspondence. A verse by Grtsamada 7and
a verse by Medhatithi 8 he recites, being appropriate, for the second two.
Verses by Medhatithi 9 he recites at the morning pressing for (the goblets)
being filled ; Medhatithi at the morning pressing proclaimed the Soma to
Indra ; these (verses) contain (the words) ' hither' and ' bay steeds' with the
symbols of the invitatory verses ; they are addressed to Indra, for the sacri-
ficial rite is Indra's ; they are Gayatri verses ; the morning pressing is in
Gayatri. Nine verses he recites ; nine goblets do they fill.
xxviii. 3. Six 1 some repeat at the morning pressing for (the goblets) being
filled; (six the Maitravaruna) himself, the Achavaka the seventh; seven
each at the second and third pressings, saying ' Seven seated eastwards per-
form the vasat call.' As to this they say ' According to the hymn should
he recite, for these are the invitatory verses of the Hotr, for these goblets
they fill up goblet by goblet as the Hotr's; therefore should he recite
according to the hymn.' Then the Hotrakas sacrifice together ; the explana-
1 M has the common word vtmathnaie, need-
lessly. For kuvakra-praMna cf. £$S. v.
16.4.
2 RV. iv. 15. 1-8; see 9£S. v. 16. 8 ; they are
said for the paryagni by the Maitravaruna.
* BV. i. 76 ; see <?<?S. v. 18. 1. It and the
next are for the ttokas.
« RV. iii. 21.
* RV. iii. 28. 1 ; see ?$S. vii. 1. 6.
* RV. i. 2. 1 ; and i. 2. 4; see $$S. vii. 2. 2,
for the Indra- Vayu cup.
7 RV. ii. 41. 4 ; see £?S. vii. 2. 8 for the
Mitra-Varuna cup.
8 RV. i. 22. 1 ; see 5£S. vii. 2. 8 for the Acvin
cup.
• RV. i. 16. 1-9 ; see 9£S. vii. 4. 1.
xxviii. 8. * For this chapter see AB. vi. 9.
The nine verses here are reduced to seven
because of the seven offering verses enu-
merated in the rest of the chapter said
by the seven priests, Hotr and Hotrakas.
xxviil 3 — ]
The Soma Sacrifice
[516
tion of this has been given. The Maitravaruna uses (a verse) to Mitra and
Varuna,2 ' Mitra we hail/ to secure that the beginning of the sacrifice shall
be provided with its own deity. ' Indra thee as a boll we ', (this verse) to
Indra * the Brahmanacchansin (uses), for the sacrificial rite is connected with
Indra. ' 0 Marute in whose dwelling ', (this verse) to the Maruts 4 the Potr
(uses) ; when the Maruts purified Indra, then Indra gave them a share in the
Soma drinking ; therefore is it (a verse) addressed to the Maruts that the
Potr uses as offering verse at the first and at the last. ( 0 Agni bring
hither the wives ', (this verse 6) which contains (the words) ' O Agni, with
the wives ' and (the word) ' Tvasfcr,' the Nesfr uses at the first and at the
last ; Agni is the one of the gods who is connected with (the words) ' with
the wives ', the Nesfr is the one of the priests (so connected) ; therefore it is
(a verse) which contains (the words) ' Agni with the wives ' and (the word)
'Tvasfc' that the Nesfcr uses as offering verse at the first and at the last. 'To
him whose food is the ox, whose food the cow ', (this verse) to Agni 6 is used
by the Agnidh ; he kindles the fires ; therefore the Agnidh uses (this verse)
to Agni as offering verse at the first and at the last. They repeat the
second vamt, for the healing of the libations, for the support of the liba-
tions. Then comes the sacrificial food, then the bowl of the Hotr; the
explanation of this has been given.
xxviii. 4. When Nabhanedistha Manava sought an .invitation from the
Angirases, he saw this Hotr function of the Achavaka ; he came when the
sacrificial food had been invoked ; therefore one does not select him.1 He
came from this eastern intermediate region ; therefore seated in this region
the Achavaka awaits his invitation. They say ' Why do they keep a frag-
ment of the cake for the Achavaka 1 ' Alikayu V ftcaspata was the Brahman
at the consecration and Upasads of the Naimisiyas ; he performed the
Achavaka's function when the pressing had been done. They said 'We
have hitherto kept the Brahman's portion for him; for whom shall we
keep it ? ' Then said they ' For him do ye keep it.' They kept it for
* BV. i. 28. 4 ; 9£S. vii. 4. 6. The phrase
anavarHrdkyai offers great difficulty of
interpretation (ef. anav&rdhya in xxv. 16),
and seemsan error for anavardddhyai. The
Hotrakas' performance is the so-called
Prasthita libations, yajanti has, of coarse,
the precise sense of 'say the offering
yerses *.
« BV. iii. 40. 1 ; 99S. vii. 4. 7.
« BV. i. 86. 1 (already cited in KB. xxvi. 17) ;
998. vii. 4. 8.
s BV. L 22. 9 ; 99S. vii. 4. 9. The sense of
Ognip&MLvatyd must be thus, that is, as in
MW.Y a verse containing the words agne
pdWr, the compound adj. being a natural
device to get over the difficulty of saying
1 containing Agni and pafrw '. M has the
variant Tvastd tut, which is clearly bad.
• RV. viii. 48, 11 ; 99S. vii. 4. 10.
1 The point here is the late place of the
Achavaka in the Soma offering which he
only later, it is clear, attained ; see
Caland and Henry, Vjtgnistoma, p. 290 ;
Oldenberg, Religion des Veda, pp. 884, n. 2 ;
897, n. 2. Cf. KB. vi. 18, 14.
517] The Morning Recitations of the Hotrakas [ — xxviii. 7
him. This is the Brahman's portion. Moreover the other goblets share in
the sacrificial food ; therefore they keep for the Achavaka the fragment of
the cake, to prevent the goblet having none of the sacrificial food.9
xxviii, 5. Then the Adhvaryu says to him ' O Achav&ka, say what thou
hast to say ' ; verily thus he says to him ' 0 Ach&vaka, expect an invitation/
' Hither Agni for help for you ', (these verses) to Agni he recites ; the morn-
ing pressing is connected with Agni ; they are Anustubh verses ; the
Anustubh is the Gayatri ; the metre of Agni is the Gayatii. They are
three ; Agni is threefold, coals, flame, and smoke. At the third saying with
the Pranava of the last verse, he unites the Nigada,1 ' 0 sacrifices 0 Hotr,
0 Adhvaryu, O Agnldh, O Brahman, O Potr, O Nestr, and thou also,
O Upavaktr.' The Upavaktr is the Pra$astr ; it is said in a Re,* ' The
Upavaktr of men/ ' Be forcible with force, strong with strength ' (he says) ;
' Force as food, strength as food with food do ye unite/ in effect, he says to
them. ' To you may the kin, may those that are not kin yield (he says) ;
' Whatever is kin, and whatever is not kin, may that yield to you/ verily
thus he says to them. This is declared in a Re,3
xxviii. 6. * Kin or no kin, crush the foes/ ' The rivals beaten down in
the way ' (he says) ; ' Tour rivals are destroyed in battle ', verily thus he
says to them. ' Conquer the attacking, conquer with the attacking ' * (he
says) ; the attacking is an army ; ' With an army an army conquer/
verily thus he says to them. ' May Indra hear, may Agni hearken to you '
(he says) ; ' Let Indra hear you, let Agni hear ', verily thus he utters this
benediction. * Standing forth, do ye proclaim the Soma to Indra and Agni,
and do ye, O Brahmans, invite * us who are Brahmans/ verily thus he
requires an invitation from all. * This Brahman here, or Achavaka, desires
an invitation ', the Adhvaryu says, ' O Hotr, do thou invite him/ Him the
Hotr invites, for he is the chief sharer of them ; ( Whomever his chief
invites, he indeed is invited ' Kausitaki used to say.
xxviii. 7. ' To him athirst l ' the Achavaka recites for (the goblet) being
9 The sense of aparidatdyai is clear, and while read with urjorf in place of Lindner's
partditdyai would be simpler, the .sense urjo 'rjayadhvam, which is also found in
of pari as ' apart from ' is possible. the An and. ed. In b read jihatdm.
1 See 99S. vii. 6. 1 uq. The Mantra is * RV. iv. 9. 5.
printed in 9£S. vii. 6. 8 as ueoayadhvam : » RV. iv. 4. 5 d.
and so in the Vedic Concordance, and this xxviii. 6. * Though 9f S. vii. 6. 8 also has
is, if taken from isayate as a denomina* abhUvarydhy it is a vox nihili and abhitvaryd
tive, correct, as i$ai$ayadhvam would be is actually found in AfS. v. 7. 8, which
necessary from Vis as causative ; an has jayaia for the rare jesatha.
instr. i$d is more probable than im as * vocatopo must be read as in 9?8* vii. 6. 8.
first element, but it is possible that <$e xxviii. 7. 1 RV. vi. 42 (already cited in KB.
tayadhwtm misunderstood as two words xxiii. 2) ; the four verses contradict the
may explain the sayate, go, of Dh&tupOtha, one verse of KB. xxviii. 8. See ££S. vii.
xiv. 8. Probably therefore i$o$° should be 7. 1.
xxviii. 7 — ] The Soma Sacrifice [518
filled ; these are four ; all this (universe) is fourfold ; verily (it serves) to
obtain all this (universe). They are Anustubh verses, for reciting together.
The last is a Brhati ; the Brhati is prosperity ; verily thus at the last he
finds support in prosperity. * Come with those that move at dawn/ with (this
verse2) to Indra and Agni he offers,f or his litany is addressed tolndra and AgnL
It is in Gayatri ; the morning pressing is in Gayatri. He says the second
vasat, for the healing of the libations, for the support of the libations.
' Without taking in breath should they say the offering verses at the morn-
ing pressing/ Paingya used to say, (thinking) ' Swiftly shall we give the
oblation to the gods.' ' By half verses ' Eausitaki (used to say). The half
verse is the joint of the metres ; verily thus by joints they give the oblation
to the gods.3
xxviii. 8. Then 1 comes the consideration of the Praisas for the season
(sacrifices). Kanva it was who saw the Praisas for the seasonal (sacrifices) ;
and Medhatithi the offering verses * ; Medhatithi is a descendant of Kanva.
With this the two smote away 3 eviL He who desires ' May I smite away
death, the evil/ should sacrifice with these.
xxviii. 9. The1 sacrifice is a man ; the Ajya is his speech ; speech is one
only ; therefore he recites the Ajya with one deity only. The Praiiga is
the breaths ; the breaths are many ; therefore many deities are celebrated
at the Praiiga. The Maitravaruna and the Achavaka are the two arms ;
these are twofold; therefore they recite (verses) for two deities at the
morning pressing. The Brahmanacchansin is the middle as this navel
suture 2 ; therefore the Brahmanacchansin at the morning pressing recites
(verses) to one deity. The midday (pressing) is the body ; it is one only ;
therefore at the midday the Hotra reciters recite (verses) to one deity ; and
the Hotr himself the Niskevalya. The Maitravaruna and the Achavaka are
the two thighs; these are twofold; therefore they recite at the third
pressing (verses) to one deity. The Brahmanacchansin is the middle as
this organ of generation ; therefrom two forms arise, female and male ;
therefore the Brahmanacchansin at the third pressing recites (verses) to two
deities. The Brahmanacchansin recites most (verses) ; the Brahmanac-
chansin is the body ; therefore this middle of the body is the thickest.
xxviii. 10. In that the strophes and the antistrophes contain (the word)
8 RV. viii. 88. 7 ; 9$S. vii. 7. 2. SieUingen issued with her Jaimtniya Qrauia
1 See 99S. vii. 7. 8. Sutra).
1 See ££S. vii. 8 with inartlya's comm. xxviii. 9. l AB. vi. 4 differs wholly from this
3 See Anartlya on 99$* vii* 8- 5 where the account.
verses are given. s This sense of vena sevanl seems to follow from
* apajighndte (so M) is impossible, and AB. i. 20. 2 and iii. 87. 2, though vend
obviously °jaghndte must be read, as has escaped the dictionaries.
suggested by D. Gaastra (no. x of her
519] The Morning Recitations of the Hotrakas [ — xxix. 1
c hither ', thisls a symbol of the first day. The strophes of the Maitravaruna
and the Achav&ka are by Vigvamitra,1 the two nine-versed conclusions by
Vasisfcha 2 ; verily thus they two make the two ends alike. Having recited
the strophes, they make as the antistrophes the strophes of the next day,
to secure the form of the Ahina, for the continuity of the Ahina; verily
thus they make day conformable to day ; day indeed is conformable to
day. They say ' Why is the Stotra followed in recitation ? Why do they
recite beyond the Stoma? ' That is not indeed sung which is not followed
in recitation; that Stoma goes not to the gods which is not recited
beyond ; 3 therefore is the Stotra followed in recitation ; therefore do they
recite beyond the Stoma. The Qastras have four calls ; the litanies are
cattle; cattle are fourfold; moreover they are four-footed; verily (they
serve) to obtain cattle. The offering verses of the litanies are from the
one-day (rite) ; the one-day (rite) is a support ; verily (it serves) for support.
They say the second vasat, for the healing of the libations, for the support
of the libations.
ADHYAYA XXIX
The Soma Sacrifice (continued).
The Recitation of the Hotrakas at the Midday Pressing.
xxix. 1. When the gods at Sarvacaru performed the sacrifice, Arbuda
Kadraveya came up to them at the midday (pressing) and said to them,
' One Hotr's office is not being performed for you, that of the Gravastut ; let
me perform it for you, do ye invite me.' They said c So be it ' ; they
invited him ; he saw these appropriate (verses) of the Gravastut, namely,
' Let them call forth ; let us call forth,' when they call forth,2 for they call
forth indeed ; then when (they say) * mightily mightily' (the verse containing
' mightily ' is used), ' They speak out mightily with the strong exhilarat-
ing (drink) ' ; ' Set free the thought of him that hath pressed ' (is the
verse) when they set free.8 They are fourteen ; the fingers are ten, the
pressing stones are four ; they make up this (number). They are Jagati
verses; the stones are connected with the Jagati. In that he concludes
1 RV. iii. 62. 16-18 and iii. 12. 1-8 ; see <?<?S. La doctrine du sacrifice,??. 142, 148 ; Caland
xii. 1. 8 and 5. and Henry, L'Agnistoma, pp. 269 seq.
' RV. vii. 66. 7-9 and vii. 94. 7-9 ; 9£S. xii. 2 The verses are appropriate to the actions
2. 4, and 8. described as the part of the stones and
* See 99&. xii 2. 10 with Anartlya's comm. ; the priests. For yatra brhat see 99& ▼&
AB. vi. 8. In AB. vi. 6, 17 the use of 15. 11 ; RV. x. 94. 4. The action of the
strophe and antistrophe is dealt with. pressors is referred to ; the verse is to be
xxix. 1. l The Arbuda hymn is RV. x. 94 ; used when they say brhad brhat.
see 99S. vii. 15. Cf. AB. vi. 1, 2; Levi, » RV. x. 94. 14c
xxix. l — ] The Soma Sacrifice [520
with a Tristubh,4 thereby at the midday (pressing) is the Tris^ubh secured.
He praises, standing ; the stones stand as it were. He praised wearing a
turban, and with eyes tied up ; therefore now also wearing a turban (the
priest) praises the stones. Moreover they say (The eye came6; it was
a serpent; thus did poison come to the priests; he used these (verses)
connected with (Soma) the purifying,6 and repelling poison, in praise ; in
that he uses these (verses) connected with (Soma) the purifying and
repelling poison, verily (it serves) for the healing of the sacrifice and the
curing of the sacrificers.' 7
xxix. 2. When the Pavamana has been sung, they proceed with the pot
of milk, for this is the time for it ; moreover (it serves) to secure the sap of
the pressing. Then they proceed with the sacrifice of five oblations ; the
explanation of this has been given. (Verses) by Vasistha l he repeats for
(the goblets) being filled at the midday (pressing) ; Vasistha it was who
proclaimed the Soma to Indra at the midday. They contain (the words)
' hither ' and ' bay steeds ', with the symbols of the invitatory verses. They
are Tristubh verses to Indra, for the midday pressing is connected with
Indra and the Tristubh. Ten he recites; ten goblets do they fill here.
Then the Hotrakas sacrifice together; the explanation of this has been
given. Tristubh verses to Indra they use as offering verses for the
Prasthitas at the midday (pressing), for the midday pressing is connected
with Indra and the Tristubh. They say the second vamt, for the healing
of the libations, for the support of the libations. Then comes the sacrificial
food, then the goblet of the Hotr ; the explanation of this has been given ;
when the Daksina offerings have been made,8 the sacrificial fees are taken ;
the explanation of these has been given. He recites (a verse) by Vifva-
mitra 3 as the invitatory verse for the cup for the Maruts ; the explanation
of this has been given.
xxix. 3. The1 Prstha for the Maitravaruna is the Vamadevya; the
Vamadevya is healing and medicine ; verily thus are healing and medicine
produced in the sacrifice. That of the Brahmanacchansin is the Naudhasa ;
that has a finale ; the finale is a support ; verily (it serves) for support.
That of the Achavaka is the Kaleya ; that they perform as the Aida on
Brhati verses ; the sacrificial food is cattle ; the Brhati is cattle ; cattle are
connected with the Brhati ; verily (it serves) to obtain cattle. They recite
* RV. z. 94. 14. ritual is the same an in the first pressing ;
5 M has caksur h&ha, K cakfur hdsa. The see ££8. vii. 16, 17. Ct AB. vi. 11.
sense is dubious, but apparently the idea * See 9£S. vii. 18.
is the eye was an evil eye. s RV. ill. 51. 7 ; 99& vii. 19. 2.
• 99S. vii. 15. 15. xxix. 3. l For the S&mans, Ac., see ££S. vii.
7 No iti at the end. 22-24. Lindner has Aifa, and so
1 RV. vii 21 ; see $<}&• ▼**■ 17- 8» mosfc of the throughout, where AB. has f.
521] The Litanies of the Hotrakas [ — xxix. 5
the Pragathas of the Saman ; thus they depart not from the Hotr's rule.
The beginnings of the litanies of the Maitravaruna and Achavaka are of five
verses, the conclusions are of eleven verses ; verily thus they make the two
ends alike. The Maitravaruna recites (verses) by Vi<jvamitra2 and
Vamadeva,3 for his conclusion is by Vamadeva. The Brahmanacchansin
recites (verses) by Vipvamitra4 and Vasistha,5 for his conclusion is by
Vasistha. The Achavaka recites (verses) by Bharadvaja • and Vijvamitra,7
for his conclusion is by Visvamitra. They recite (verses) by four Rsis ; up
to four (degrees) are pairing, union, propagation ; (they serve) for generation.8
The beginnings of the litanies of the Maitravaruna and Brahmanacchan sin
are by Vi$vamitra, and so is the conclusion of the Achavaka ; Vi9vamitra
is speech ; verily thus with speech on all sides they extend the sacrifice.
This is the explanation of the introductory and concluding rites and of the
one day form.
xxix. 4. Day by day the Prstha for the Maitravaruna is the Vamadevya ;
the Vamadevya is healing and medicine ; verily thus are healing and
medicine day by day produced in the sacrifice. Then day by day they
recite these Pragathas containing (the word) 'who'; Prajapati is Who;
verily thus day by day they continue finding support in Prajapati.
Moreover they continue employing the varied hymns, the Ahinas (by name),
unappeased; verily they continue to appease them day by day with the
Pragathas x containing (the word) ' who \ Then these regular Tristubh
verses are recited day by day as the strophes of the litanies ; the Tristubh
is might and strength; verily thus day by day they continue finding
support in might and strength. ' (Drive) all our enemies away, O Indra,'
the Maitravaruna2 (recites) this verse by Sukirti, containing (the word)
* drive away ', for the driving away of the evil. By the same Rsis as are
the two hymns are the two beginnings of the litanies of the other two.
' Those yoked with prayer I yoke with prayer * and c Lead us to a wide
space, wise one ' are the beginnings 3 of the litanies, containing (the words)
* prayer ' and ' wide ' ; verily thus day and day they continue finding support
in the prayer and in the wide goer.
xxix. 5. Then the Qilpas 1 are recited in the middle three days, for the
■ RV. iii. 48 ; 99®* ▼"• *2- * » TetL^ Kuruiah. originals and for the new onei of the
• RV. iv. 19 ; 99S. vii. 22. 6. second two, xii. 4. 1 ; 5. 1.
« RV. iii. 84 ; 9?S. vii. 28. 6. He allows also ' RV. z. 181. 1 ; 99S. xii. 8. 5.
the 9yaita on a Brhatpretha. • RV. iii. 85. 4 and vi. 47. 8 ; 99a xii. 4. 2 ;
• RV. vii. 28 ; 99S. vii. 28. 8." 5. 2.
« RV. vi. 80 ; 99S. vii. 24. 4. xxix. 5. * See for other 9ilpas KB. zxx. 8.
7 RV. iii. 86 ; 99S. vii. 24. 5. For the ritual see 99S. xii. 8. 15 stq.
• See above KB. iii. 9 ; vii. 10. Here the 9ilPas are triplets recited on
1 See 99S. vii. 22. 8; 28. 6; 24. 8, for {the the three days of the second triad of the
Dv&dac&ha. For the verses cf. AB. vi. 19.
66 [h.o.b. as]
xxix. 5 — ] The Soma Sacrifice [522
middle (set of) three days contains the Qilpas. Viraj * verses and verses by
Vimada (are used) on the first day, for the fourth day is connected with
the Viraj. Pankti and great Pankti 8 verses (are used) on the fifth day, for
the fifth day is connected with the Pankti. Atichandas4 verses (are used)
on the sixth day, for the sixth day is connected with the Atichandas.
Moreover that which is performed without the Brhati is not a Prstha ; the
Prsthas here fall away from the Brhati; verily thus day by day they
continue finding support in the Qilpas. Moreover the middle (set of) three
days is the atmosphere ; the atmosphere is without base or support ; verily
thus day by day they continue finding support in the Qilpas. They are
triplets ; the Qilpa is threefold, dancing, music, and singing. Verily thus
day by day they continue finding support in them. ' Praise nought else '
and ' Let us not fear, let us not be troubled ' is the Prstha for the Maitra-
varuna5 on the tenth day by Medhatithi, for his Prstha is not performed
on Brhati verses before the tenth day ; prosperity is solitary ; the Brhati is
prosperity ; verily thus at the end he finds support in prosperity. Having
recited (verses) of two Padas,6 they recite (the hymn) of the one day (rite) ;
the one day (rite) is a support ; the tenth day is a support ; (the verses) of
two Padas are the metre in which support can be found ; verily (they
serve) for support.
xxix. 6. The Naudhasa is (the Prstha) for the Brahmanacchansin ; the
explanation of this has been given. In G&yatri1 verses they give the lead
for the Brahmanacchansin on the sixth day with the symbol of the Raivata,
of the day, to secure the form of the Ahinas, for the continuity of the
Ahinas, (thinking) c Undiminished (aMncm) we secure all desires,' for here is
nothing taken away. 'Prayers they have offered up through seeking
glory ' is the conclusion a day by day ; the ( Prayers up ' hymn is the
seasons; verily thus day by day they continue finding support in the
seasons. They are six (verses) ; the seasons are six ; verily thus day by
day they continue finding support in the seasons.
xxix. 7. The Ealeya is (the Prstha) for the Achavaka ; the explanation
of this has been given. In (verses) of six Padas 1 they give the lead to the
Achavaka on the sixth day, with the symbol of the sixth day. ' Having
with thought, like a carpenter, a hymn ' is the conclusion * day by day ; the
* RV. vii. 81. 10-12 ; x. 28. 1-8 ; 99S. xii. 8. 8; • £98. xii. 8. 28 ; 4. 24 ; 5. 28.
for the other two priests see 4. 10 ; 6. 9. x I.e. the Stotriya and Anurupa on RV. i. 4.
LoK read vai madhyas and so Anart on J -6 ; the Raivata is also in Gayatrf, i. 80.
99S. xii. 8. 8 as ed. by Hillebrandt. 18-15 ; viii. 2. 18-15.
8 99S. xii. 8. 10 ; 4. 18 ; 5. 12. > See <?<?S. xii. 5. 8 ; RV. yii. 28.
« 99S. xii. 8. 12; 4. 16; 5. 15 (one triplet xxix. 7. 1 RV. viii. 99. 1, 2 ; 66. 7, 8; £<?&
each). xii. 5. 4.
* RV. viii. 1. 1, 2 ; 4 7, 8 ; 99S. xii. 8. 22. > See 99S. xii. 6. 8 ; RV. iii. 88. 1-8.
523] The Litanies of the Hotrakas [ — xxix. 8
1 carpenter like ' hymn is Prajapati ; verily thus they continue day by day
finding support in Prajapati. That (hymn) has no (deity) mentioned ; Pra-
j&pati is he (whose name is) not mentioned ; verily thus they continue day
by day finding support in Prajapati. There is one (verse) alone 8 with (the
deity) expressed ; Prajapati is one alone ; verily thus they continue day by
day finding support in Prajftpati. Of them the following are unchanged,
the Maitravaruna's Prstha, and the conclusions of the other two ; verily thus
they continue day by day finding rapport in them.
xxix. 8. It is of ten verses 1 ; these breaths are ten ; verily thus he places
these breaths in the sacrifice and in the sacrificero ; the midday (perform-
ances) of the Hotrakas consist of two hymns, to counterpoise the Hotr's
two litanies. Moreover, the Hotr is the year, the Hotrakas the seasons ; in
that the seasons being united in couples are called summer, the rains, and
winter, therefore the midday (performances) of the Hotrakas consist of two
hymns. Moreover, the Hotr is the body, the Hotrakas the limbs ; in that
the limbs are twofold, therefore the midday (performances) of the Hotrakas
consist of two hymns. Having recited at the morning pressings the over
recitation of the Stomas, they recite the Ahina2 hymns at the midday
(pressings) on the Caturvin9a, Abhijit, Visuvant, Vi9vajit and Mahavrata
days, for these days 3 are not deficient. Having recited the Ahina hymns
(on these days) those of the one day (rite) they recite. These days are
turned away and not returning ; in that having recited the Ahina hymns,
they recite those of the one day (rite), and the one day (rite) is a support,
verily (they serve) for support. Five hymns each time the Maitravaruna
recites in all the Chandomas 4 ; the Chandomas are cattle ; cattle are five-
fold ; verily (they serve) to obtain cattle. Four each the Brahman acchansin
and the Achavaka ; the Chandomas are cattle ; cattle are fourfold and also
four-footed ; verily (they serve) to obtain cattle. The Qastras have five calls ;
the litanies are cattle ; cattle are fivefold ; verily (they serve) to win cattle.
The offering verses of the litanies are from the one day (rite) ; the one day
(rite) is a support ; verily (they serve) for support. They say the second
vasat, for the healing of the libations, for the support of the libations.
5 BV. iii. 88. 10. and, in view of the parallelism of AB. vi.
1 See BY. iii. 38. 18, aMndni must be read. Cf. KB. xii. 2,
* For these of. AB. vi. 18 ; £$S. xii. 6. 7 ; viz. n. 4.
BV. iv. 16 (998. xii. 8. 18) ; i. 61 (xii. 4. * 99a xii. 8. 17-19 for the five ; the others
17) ; iii. 81 (xii. 5. 17). have the normal number of four, but with
* ahmah (also in M) is strange in the mase. ; variants.
xxx. l — ] The Soma Sacrifice [524
ADHYAYA XXX
The Soma Sacrifice (continued)
The Litanies of the Hotrakas at the Third Pressing.
xxx. 1. The morning pressing is the Vasus', the midday pressing the
Rudras', the third pressing the Adityas'. In that he begins the third press-
ing with the Aditya cup, verily thus he begins with its own deity. More-
over, the third pressing is a pressing which has the sap sucked out ; the
Aditya cup is a cup rich in sap ; verily thereby he makes the third press-
ing rich in sap. He recites a Tristubh as invitatory verse for the Aditya
cup ; the explanation of this has been given. Then, when the Pavamana
has been sung, they proceed with the animal victim, for this is the time for
it ; moreover (it serves) to confer sap on the pressing. Then they proceed
with the sacrifice of five oblations ; the explanation of this has been given.
He recites (verses) by Vamadeva 1 at the third pressing for (the goblets)
being filled, for Yamadeva it was who proclaimed the Soma to Indra at the
third pressing. They contain (the words) ' hither ' and ' bay steed \ with
the symbol of the invitatory verses ; they are Tristubhs addressed to Indra
and the Rbhus ; verily thus he makes Indra a half-sharer in the pressing.
Nine he recites ; ten goblets do they fill here, but the concluding is as the
introductory rite. The Hotrakas sacrifice together ; the explanation of this
has been given. The offering verses 2 are Jagati verses, containing (the
words) 'draught', 'be drunk', and 'drunk', for the third pressing is connected
with the Jagati ; they contain (the word) ' be drunk ', for the third pressing
contains (the word) ' be drunk '. They say a second vasat for the healing of
the libations, for the support of the libations. Then comes the sacrificial
food,8 then the Hotr's goblet ; the explanation of this has been given. Then
they offer the cakes (for the Pitrs) at the third pressing ; the explanation
of these has been given. Then they proceed with the cup for Savitr 4 ; the
explanation of this has been given. He recites one Tristubh as invitatory
verse for the cup for Savitr ; the explanation of this has been given. Again
in that between the two litanies the Agnidh says the offering verses for the
cup for the wives,5 thereby the two reach the Hotr.
1 RV. iv. 86 ; see 99S. viii. 2. 8. Jagati. This precedes the Vaicvadeva
* £9S. viii. 2. 5 «?. (astra.
* 99S. viii. 2. 18. 8 I. e. between the Vaicvadeva and the Agni-
4 99S. viii. 8. 2 gives the Tristubh as RV. iv. manita 9&*tras ; see Caland and Henry,
54. i, which is given in the Anukramanl as V Agnittoma, p. 866.
525] The Litanies of the Hotrakas [ — xxx. 4
xxx* 2. The litanies of the Ukthya are addressed to Indraand Agni ; the
explanation of these has been given. These to Indra in Jagati they recite
day by day 1 ; the Jagati is cattle ; cattle are connected with the Jagati ;
verily (they serve) to obtain cattle. ' These should be unchanged ' some
state, saying * These are the supporters of the pressing/ But the rule is
' They should be varied/ for one day, then another, they approach. (Reci-
tations) to Varuna, to Brhaspati, and to Visnu they recite ; their metre is
the Jagati ; Indra's the Tris^ubh ; in that the metres are inverted, it is to
secure the characteristic of the deities. (Recitations *) to Indra and Varuna,
to Indra and Brhaepati, to Indra and Visnu they recite ; verily with these
they accompany the cups, for so are the cups drawn.
xxx. 3. ' Holder of the people, the generous, worthy of praise* the Maitra-
varuna 1 (says) ; the explanation of this has been given. The conclusion *
is by Vasistha day by day ; Vasistha saw the third pressing for the Maitra-
varuna's function ; therefore day by day the conclusion is by Vasistha. In
Eakubh verses they give the lead to the Maitravaruna 3 on the thfrd day ;
thereby he falls into the power of the Brahmanacchansin. On the fourth
day they give the lead to each in his own metre ; verily thus each in his
own metre they continue finding support. In Gayatri verses 4 they give
the lead to the Maitravaruna, in Usnih verses to the Brahmanacchansin, in
Anustubh verses to the Achavaka, to secure a progressive increase. So their
metres increase with four syllables each. In Pankti verses 5 they give the
lead to the Maitravaruna on the fifth day, for the fifth day is connected
with the Pankti ; in (verses) of two Padas fl they give the lead on the sixth
day, for the sixth day is connected with (verses) of two Padas. Moreover
they perform the Samans, Gurda, Bhadra, Ud vanpaputra ; 7 moreover the
Qilpas are accompanied by (verses) of two feet ; therefore here the Qilpas
are recited, (thinking) ' Let us not depart from the Qilpas/
xxx. 4. With the Nabhanedistha1 the Hotr sprinkles seed ; it he hands to
the Maitravaruna ; it he develops with the Valakhilyas ; these Valakhilyas
he recites as divided ; by Padas the first two hymns he divides ; verily thus
* See Anartlya on 9$S. xii. 10. 1 and 2. Cf. 81. See QQ8. xii. 12. 7 for the similar
AB. vi. 15, and 14. verses.
2 See RV. vii. 82 (99S. xii. 11. 16) ; x. 48 « Quoted summarily by Anartlya on 99S.
(ibid. 12.6) ; vi. 69. 1-8 (ibid. 26. 6) for the xii. 10. 9 ; 12. 9 (ix. 8. 2 ) ; see also xii.
seventh day ; for the offering verses $1}8. 26. 7.
ix. 2. 6 ; 8. 8 ; 4. 7, on the Ukthya ; for » 99s. xii. 10. 12.
the litanies, x. 2. 4 ; 8. 4 ; 4. 6. e g^g. xii# n. 1.
xxx. 8. l RV. iii. 61. 1-8; 99S. ix. 2. 8. t For these cf. Ind. Stud. iii. 224, 226, 209;
2 RV. vii. 84. 1-8 (99S. ix. 2. 6 ; xii. 10. 6) PB. xiii. 12. 6 seq.
85. 1-8 ; 99S. xii. 10 6. xxx. 4. l RV. x. 61 ; see 99a xii. 11. 5-9 ;
» 998. xii. 10. 7 ; RV. viii. 108. 8, 9 ; 19. 80, for the Valakhilyas of. AB. vi. 27, 28.
XXX. 4 — ]
The Soma Sacrifice
[526
by joints he gathers him together ; by half verses the second two ; man
consists of two portions ; verily thus he unites them ; verse by verse the
third two hymns ; verily thus he gathers him whole ; he should invert in
the Narafansa8 ; therefore foetuses are born inverted.
xxx. 5. In the Tarksya l he mounts the difficult mounting ; Tarksya is
Yayu ; Vayu is breath verily thus he places ^reath in him ; him he hands
over to the Brahmanacchansin. Him he receives in the womb of the Sukirti
(hymn *) ; for him born he recites in Pankti form with repetition of o the
Vrsakapi 8 (hymn) ; the repetition of o is food ; verily thus born he finds
support in proper food. Then he recites the Euntapa4 according to the
metres, for the obtaining of all desires ; viz. the Nara^ansis,5 the Raibhis,6
the Karavyas,7 the Indragathas,8 the Bhutechads,9 the Pariksit verses,10
and the prattle of Eta^a.11 Eta$a, the sage, saw 12 the life of the sacrifice.
He said to his sons * My boys, I have seen the life of the sacrifice ; that
I shall prattle forth ; think me not mad.' They said * Be it so.' Then he
prattled*13 it forth ; his eldest son, creeping up, stopped his mouth, (saying)
'Our father has become mad.' To him he said 'Be gone; fie on thee,
O fool ; I make u thine offspring the worst ; hadst thou not, O fool, stopped 15
my mouth, I had made the cow of a hundred (years of) life, and man of
a thousand.' Therefore the descendants of Eta^a being the Ajaneyas are
the worst of the Bhrgus, for they are under curse by a father, their own
deity, their own Prajapati.16
xxx. 6. (The verses) of the Adityas and Angirases 1 he recites next. The
Adityas and the Angirases were at variance, ' We shall go first to the world
RV. x. 12.
RV. x. 178 ; see £(S. xii. 11. 12.
RV. x. 181 ; see 99S. xii. 18. 1. Gf. AB. vi.
29 ; jatam represents an elliptical clause.
RV. x. 86 ; see 9£S. xii. 18. 1, where the
form of the JNyunkha is given.
RV. xx. 127-86 ; see ??S. xii. 18. 7 ; AB.
vi. 82, 88.
RV. xx. 127. 1-8 ; see 99a xii. 14 ; RVKh.
v. 8.
RV. xx. 127. 4-6 ; see 99S. xii. 15. 1 ; 14. 4,
5, where see Hillebrandt's crit. notes ;
RVKh. v. 9.
RV. xx. 127. 11-14 ; see <?£S. xii. 15. 2-4 ;
RVKh. v. 11
AV. xx. 128. 12-16 ; see 99S. xii. 15. 5 ;
16. 1 ; RVKh. v. 14.
AV. xx. 185. 11-18 ; see 99S. xii. 16. 4,
5, 8; RVKh. v. 21.
0 AV. xx. 127. 7-10 ; see 99S. xii. 16. 2 ;
17. 1. 1-4 ; RVKh. v. 10.
11 AV. xx. 129 ; see 99S. xii. 18 ; RVKh.
v. 15. The story is given also in AB.
vi. 88.
11 BOoLK and the Anand. ed. have the
absurd adaiyat.
15 BLK have apilalOpa.
14 Oo and the Anand. ed. have abhijagrohok,
which is, no doubt, correct.
16 M. has needlessly karisydtni.
16 The exact force of these words which are
probably best taken as in apposition to
pitrdj who can be regarded as their
prajapati, is uncertain. The curse was not
by any deity apparently. The alternative
is to connect with the next clause, but
that is unlikely.
xxx. 6. l AV. xx. 185. 6 seq. ; see 99S. xii. 19 ;
RVKh. v. 20 ; AB. vi. 84 has a much
longer version for which cf. Caland, Ji»-
miniya Br&kmana, pp. 158-61, and 99s*
xiv. 40 has a variant version.
527]
The Litanies of the Hotrakas
[—xxx. 8
of heaven ' (said) the Aditya ; ' we ' the Angirases. The Aiigirases sent to
the Adityas (saying) ' Ours is the pressing day to-morrow ; do ye cause us
to sacrifice.' Agni was their envoy ; the Adityas said ' Ours is the pressing
day to-day ; and thou art 2 the Hotr for us here, Brhaspati the Brahman,
Ayasya the Udgatr, Ghora Angirasa the Adhvaryu.' Them they rejected ;
him they desired to please with these (verses); thus they repeat these
(verses). They brought a white horse as sacrificial fee,3 that one which here
gives heat ; therefore the Adityas went to heaven ; he goes to heaven who
knows thus.
xxx. 7. He recites the orderings of the quarters 1 ; the quarters are in
order for him. He recites the man-ordering (verses) * ; men are in order for
him. He says the riddles,3 the Pratiradhas,4 the Ativada,6 the Ahanasyas,6
all forms of speech. Therefore a man speaks all forms of speech, but other
animals one only. They are eight ; by them the gods attained all attain-
ments ; so verily also the sacrificers by them attain all attainments. * The
Kaprth, O men, the Eaprth extend/ and * What time forward ye came ' are
two (verses 7) ; thus they become perfect 8. They make up ten ; the Viraj
consists of sets of ten; the Viraj is prosperity and proper food; verily
(they serve) to obtain the Viraj as prosperity and proper food.
xxx. 8. He recites the Dadhikra (verse1); the Dadhikra (verse) is speech ;
verily thus he places speech in him ; he recites (the verses) to Soma the
purifying 2 ; (the verses) to Soma the purifying are a filter ; verily thus he
purifies him. Him he hands over to the Achavaka; him he with the
hotdsi is made certain (against hot&ta in
BLK and Anand. ed.) by the parallels
9B. iii. 6. 1. 18-17 ; GB. ii. 6. 14. For
fifiktuh of. Nir. ii. 10 ; ' present ' (BR.)
is here impossible.
dakfind in the Anand. ed. is a mere error:
abhizadantah in OoK is an easier reading,
but with to following is not probable.
AV. xx. 128. 1-5 ; f^S. xii. 20. 2 ; RVKh.
v. 12.
AV. xx. 128. 6-11 ; see £<?S. xii. 21. 2. 1-6 ;
RVKh. v. 18.
AV. xx. 188. 1-4 must be meant ; see 9?S«
xii. 21. 8; in xii 22 are given all six
verses of that hymn (ef. RVKh. v. 16), no
doubt the last two in error, and some
add the seventh verse, probably because
they thought that 22 contained the
seven (4 and 8) verses of 9$S. xii. 21. 8. In
AB. vi. 88 the number six is probably
meant as is accepted by S&yana. Per contra
Anartlya ignores the whole of 22 and
regards as the Pravalhika AV. xx. 184,
which in AB. is the Ajijnaseny&s (RVKh.
v. 17) ; the confusion seems to have
arisen from the omission of that special
category. The statement of the Vedic
Concordance that Pravalhika applies to
AV. xx. 184 is erroneous, as is Scheftelo-
witz's view, ZDMG. lix. 425.
« AV. xx. 186. 1-8 ; see <?<?S. xii. 28, 2 ;
RVKh. v. 18; Pratiradha in AB. vi. 88.
8 AV. xx. 186. 4 ; see ££8. xii 28. 4 ; RVKh.
v. 19 ; Ativada in AB. vi. 88.
• AV. xx. 186 ; see 9£S. xii. 24. 1 ; RVKh.
v. 22.
7 RV. x. 101. 12 and x. 155. 4 ; see $$a xii.
24. 2.
8 dndknpyah is apparently corrupt ; the word
rendered is an&ksepydh, which, however,
is not at all probable as a correction.
xxx. 8. * RV. iv. 89. 6 ; see ££S. xii. 25. 1.
Cf. AB. vi. 86.
* RV. ix. 101. 4-6 ; ??S. xii. 25. 2 ; AB. vi. 86.
xxx. 8 — ] The Soma Sacrifice [528
Evayamarut (hymn3) makes to move when born; he repeats o; stumbling as
it were one moves when first desirous to walk ; verily thus from the immortal
metre he propagates him for immortality ; they obtain immortality who
perform the sixth day (rite). Having recited the strophe and antistrophe,
he recites the Valakhilyas; the strophe and antistrophe are the body, the
Valakhilyas the breaths ; these breaths are not separated (from the body) .
They say ' Why are they (called) Valakhilyas ? ' That which is not in contact
in two fields,4 they call Ehila ; these breaths are a hair (vdla) in breadth and
are not separated ; therefore are they V&lakhilyas.
xxx. 9. ' In the Tarksya he mounts the difficult mounting/ it has been
said.1 In Gayatri verses they give the lead for the Br&hmanacchaftsin on
the second day, thereby he falls into the power of the Maitravaruna. ' For-
ward to the most generous, the great, born of great wealth ' is a six verse
(hymn *), twice as great as that of the Maitravaruna. The conclusion day
by day is by Krsna3; Krsna Angirasa saw this third pressing for the
Brahmanacchansin's office ; therefore day by day the conclusion is by Krsna.
In Anustubhs they give the lead for the Ach&vaka on the third day;
thereby he falls into the power of the Brahmanacchansin. The 'season
mother' (hymn4) has thirteen verses; it is twice as great as that of
the Brahmanacchansin and there is one verse over. The conclusion day
by day is by Bharadv&ja6; Bharadv&ja saw this third pressing for the
Ach&vaka's office ; therefore day by day the conclusion is by Bharadvaja.
The Achavaka alternates the two Visnu (hymns *), the conclusions the other
two. The Maitravaruna and the Brahmanacchansin have two conclusions ;
the Achavaka has one conclusion. In that the Achavaka has an unchang-
ing conclusion, the Achavaka is a support ; verily (it serves) for support.
xxx. 10. Thirty-six (verses) the Maitravaruna recites at the Caturvin^a,1
forty the Brahmanacchansin, and forty-four the Achavaka. These are
a hundred and twenty. A hundred and twenty are the days of the season ;
thus he obtains the season, with the season the year and the desires that
are in the year. Five hymns the Maitravaruna recites on all the Chan-
doma days; tfce Chandomas are cattle; cattle are fivefold; verily (they
' BV. v. 87 ; see 9$S. zii. 26. 10 ; AB. vi. 80 ; and Anurupa are BV. viii. 02. 28-80 ; i.
the rendering of nyQJUchamdnaka in JAOS. 8. 8-10 ; 9£S. zii. 12. 1.
zzzi. 881 is erroneous. » BY. z. 42. 1-8 and 48. 1-8 ; see ££& zii. 12.
* See Pischel and Geldner, Ved. Stud. ii. 205; 5 and 6.
Oldenberg, figveda-Notm, i. 886, 886. The « BV. ii. 18 ; see 9£S. zii. 26. 22. For the
idea seems to be that the space between Stotriya and Anurupa see BV. i. 11. 1-8;
the fields in whioh they do not come into 8. 6f 7 ; $$S. zii. 26. 1.
contact is the Khila, as Oldenberg takes ' BV. vi. 69 1-8 ; see 90S. zii. 26. 5.
it, but the word asambhinna is very ouri- • BV. vii. 100 and i. 154. 1-6 ; see 9£S. zii.
ous ; the comm. suggests * unploughed '. 26. 2 and 8.
1 Above KB. *" 5. zzx. 10. l See 90S. zii. 27. 1 with Xnartlya's
8 BV. i. 67 ; see 9$S. zii. 26. 4. The Stotriya note.
529]
The Litanies of the Hotrakas
[ — xxx. 11
serve) to obtain cattle. Four hymns the Brahman&cchansin 2 recites in the
first Chandoma ; the Chandomas are cattle ; cattle are fourfold, and also
f ourf ooted ; verily (they serve) to obtain cattle. Five hymns the Achavaka 8
recites in the first Chandoma ; the Chandomas are cattle ; cattle are five-
fold ; verily (they serve) to obtain cattle. Six (they recite) in the second
and third ; the year has six seasons ; verily (they serve) to obtain the year.
The Qastras have four calls ; the litanies are cattle ; cattle are fourfold, and
also f ourf ooted; verily (they serve) to obtain cattle. On the sixth day
that of the Maitravaruna has five calls ; the litanies are cattle ; cattle are
fivefold; verily (they serve) to obtain cattle. The offering verses of the
litanies are from the one day (rite) ; the one day (rite) is a support ; verily
(they serve) for support. They say the second vasat, for the healing of the
libations, for the support of the libations.
xxx. 11. Five metres they recite at night, Anus^ubh, Gayatri, Usnih,
Tristubh and Jagati ; these are the metres of night. The night has five
calls, and so the additional litany of the Vajapeya. ( The night goes beyond
the Uktha;1 verily thus from metre to metre they call' Kausitaki used
to say, to prevent sameness. In that he uses a Tristubh containing the
word ' over the night ' as invitatory verse for the Apvin litany 8 cup, (it is
because) the Praisa contains (the word) 'over the night', for the Somas are left
over the night. Moreover, the Tristubh is might and strength ; verily thus
might and strength he places in the sacrificer. The additional litanies of the
Aptoryama have four calls ; the litanies are cattle ; cattle are fourfold, and
also f ourfooted ; verily (they serve) to obtain cattle. They use as conclud-
ing verses (verses) to the lord of the field, (thinking) 'The field is this earth ;
in it undepressed shall we find support at the end ' ; verily thus in it
undepressed do they find support at the end. In that the offering verses
are Tristubhs containing (the word) * over the night ', (it is) because the Somas
are left over the night. Moreover, the Tristubh is might and strength ;
verily thus might and strength he places in the sacrificer. They say the
second vasat, for the healing of the libations, for the support of the liba-
tions. They then proceed with (the cup) for the yoker of the bays ; the
> See <?9S. xii. 25. 4-7.
8 See 99S. xii. 26. 2, 12 $eq.
1 The sense must be as indicated, but atigraha
is first found here in it. UkOuuya as read
in the edd. with the MSS. is probably
thus to be taken of the number of calls,
five against four. It is not sufficient to
assume the sense to be that the night
has an extra Uktha, for in point of fact
the night rite (i. e. the Atiratra) adds 12,
67 [h.o.s. si]
while the Vajapeya adds one to the
$odacin. For Ohvayant* the Anand. ed.
has GhQyanb : the sense remains the same.
chandasaf chandasa is ambiguous, and may
mean from metre to metre, i. e. as bridging
oyer the separation, or simply from each
metre, but the former (chandase) is
seemingly better.
* See 99S. ix. 20. 80 and 81.
xxx. n] The Soma Sacrifice [530
explanation of this has been given. He recites a Tristubh as invitatory
verse for (the cap) for the yoker of the bays * ; the explanation of this has
been given. In that he recites an invitatory verse 4 for the Atipraisa, (it is
because) without strength is the Praisa which has no invitatory verse.
Moreover there are invitatory verses in the case of (the cups) for two
deities, and in the case of all the Prasthitas ; therefore he recites an invita-
tory verse for it. * In that he recites an Atipraisa, verily thus he refers to
the next day, verily thus they keep taking hold of the next day ' Eausitaki
used to say.6
» See RV. i. 177. 4 ; 9fS. x. 1. 10.
4 Both are given in <??S. z. 1. 11 as RV. iii. 58. 5 (or 4) and iha mada iha maghavan.
5 See KB. xxii. 2 ; xxvi. 11.
GENERAL INDEX
Abhijit day of the Sattra, 28, 26, 51, 52, 211,
480-482, 528.
Abhiplava 9&daha, 28, 51, 52, 58, 209, 457-466.
Abhipratarina Vrddhadyumna, a king, 196.
Abhisecanlya day of Rajasuya, 67.
Abhiseka, 67.
Abhyagnis Aitac&yanas, the least important
of the Aurvas, 284.
Abhyuddrsta sacrifice, 866.
Abhyudita sacrifice, 865.
Ablative, use of, 83.
Absolute case, 88; apparent use of accusa-
tive absolute, 407, n. 2, 421, n. 8, 526, n. 2.
Accents, absence of in Br&hmanas of the
9gveda, 96.
Accusative, uses of, 81, 82, 107 ; with bra, 888,
n. 8; apparently absolute, 407, n. 2, 421,
n. 3, 526, n. 2.
Achavaka, priest, 82, 160, 173, 197, 262, 268,
264, 266, 267, 269, 270, 281, 282, 289, 421,
489, 498, 494, 515, 516, 517, 518, 521, 522,
523, 528.
Adhrigu, formula, 406.
Adhrigu, priest, 140.
Adhvaryu, priest, 115, 116, 121, 128, 132, 156,
256, 257, 258, 289, 308, 809, 810, 362, 375,
879, 885, 893, 400, 401, 404, 418, 422, 442,
612, 517.
Adhyfiyas, 30 or 40 in the Aitareya Brah-
mana, 85.
Aditi," 112, 123, 184, 387.
Aditya cup, 431, 432, 524.
Adityas, 114, 119, 126, 147, 186, 209, 244, 285,
286, 811, 329, 888, 416, 511, 525 ; conflict
with Angirases, 22, 285-287, 526, 527.
Adverbial forms, anomalous, 78.
Adverbs, uses of, 89.
After-offerings, included in introductory sacri-
fice, 114.
Age, of the two Br&hmanas inter se, 26-28 ;
absolutely, 42-50.
Ages, of the world, not Vedic, 802, n. 6.
Agni, 187, 256, 268, 295, 296, 804, 805, 311,
823; nearest of gods, 107, 304, 888: three
forms of, 347; as death, 419; and set
J&tavedas, Vaic v&nara.
Agni and the Maruts, 296, 487.
Agni and Soma, 401, 405, 458.
Agni and Varuna, 449.
Agnicayana, human sacrifice at, 68.
Agnldh, priest, 160, 267, 268, 269, 289, 516,
517.
Agnldhra priest, 125, 248, 485.
Agnldhrlya, 398.
Agnihotra, 81, 88, 51, 190, 251-256, 290-296,
858-857, 370, 451.
Agnimaruta $astra, 174, 185-189, 485-487,
456, 467, 492, 494, 501, 504, 524, n. 2.
Agnipranayana, 128-181, 398, 899.
Agnistoma, 81, 189, 190, 270, 481, 487, 454,
456, 466, 485, 492.
Agnistoma Saman, 509.
Agnisv&min, views of on Kausltaki school, 42.
Agrayana, 369, 370 ; cup, 60, 295, 438.
Ahanasya, verses (AV. xx. 186. 1-10), 287,
527.
Aharahahcasya, 272.
Ahavanlya, 249, 256, 258, 290, 296, 298, 805,
810, 812, 889, 853, 864, 870, 875, 898, 408,
44a
Ah&vas, 424, 425, 483, 484, 489, 529.
Ahi budhnya, the dragon of the deep, as
name ef a verse (RV. vi. 50. 14), 486.
Ahlna, 52, 59, 264, 271, 272, 820, 521, 522, 528.
Aida Saman, 520.
Aikadacaksi (cf. JB. ii. 229) Manutantavya,
his royal offspring, 255.
Aiksv&ka Hariccandra Vaidhasa, 299.
Ailusa, Kavaaa, excluded from sacrifice, 148,
418.
Aindravayava cup, order of, 59.
Aitareya, cited tacitly, 169, 170, 185.
Aitareya Aranyaka, 86, 88.
Aitareya Brahmana, contents of with parallels
in the Kausltaki Brahmana, 1-18 ; relation
to Kausltaki, 22-26 ; comparative age, 26-
28; composition, 28-86; date of, 42-50;
ritual of, 51-61 ; Rajasuya and legend of
532
General Index
(tanahcepa, 61-68 ; language, 69-96 ; style,
96-98 ; metre, 98-101 ; idea of Punarmrtyu,
only in latest part, 840, n. 1 ; borrowing of
vii. 11 from KB. iii. 1, 49, 60, 297, n. 2.
Aitaoapral&pa, hymn (AV. xx. 129. 1 eeq.)f 22,
_ 284, 286, 288 ; Etaoapral&pa, 626.
Ajaneyas, descendants of Etaca, 626.
Ajlgarta Sauyavasi, a seer, father of 9unah-
cepa, 63, 64, 303, 304.
Ajijfiasenya, verses (AY. xx. 134. 1-4), 286,
627, n. 8.
Ajya 9astra, 168-164, 193, 428-426, 466, 466,
468, 469, 460, 462, 463, 464, 467, 468, 469,
471, 474, 478, 481, 488,; 486, 487, 493, 499,
602, 604, 609, 618.
Ajya Stotra, 426, 430, 431.
Akhyana theory, 66, 66.
Aksarapankti, 486.
Aksyant days, 209.
Alambana, 446.
Allkayu Vaoaspata, a Naimislya priest, 498.
Ail-gods, 126, 184, 261, 304, 829, 838, 871,
418, 426, 468. 469, 460, 461, 464, 466, 467,
468, 470, 476, 476, 480, 491, 601, 608, 607.
Alliteration, 80.
Ambaathya, performs the horse sacrifice, 886.
Amitratapana fusmina £aibya, a king, 888.
Anacoluthon, 292.
Anartlya, commentator on the 9&fikhayana
(rauta Sutra, cites with different reading
KB. xx vii. 1, 608, n. 2.
Ancestral seer of saorificer (or his priest), use
of verses by (yatharst) for the Apris recom-
mended, 138, and see Arseya.
Andhras, 66, 807.
Anga Vairocana, performs the horse sacrifice,
837.
Angirasa, Ghora, a mythical sage, 627.
Angirasa, Hiranyastupa, author of RV. i. 32,
180.
Angirasa, Krsna, author of RV. x. 42, 48, 628.
Angirasa, Samvarta, 336.
Angirases, 119, 124, 186, 209, 268, 286, 288,
829, 888, 449, 616 ; conflict with Adityas,
22, 286-287, 626, 627.
Anloin Mauna, a sage, 478.
Animal sacrifice, 134-146, 403-408.
Animals, contrasted with men in mode of
generation, 161, 162 ; commit incest, 800.
Anointing of the sacrificial post, 404.
Anointment of king, 23.
AncumatI, 287.
Antaryama cup, 160, 267, 412, 416, 492.
Anubandhya, offering, 449-461.
Anumati, first lull-moon day, 196, 297.
Anunirvapya Isti, 366.
Anupraisas, 614.
Anustubh, 178, 199, 829, 383, 899, 407, 484,
428^ 440, 608, 609, 611, 614, 618, 628 ; treat-
ment of in the Aitareya Brahmana, 99,
100.
Anvaharyapacana, 266, 268, 298, 889, 363.
Aorist indicative, use of, 86, 86, 814, n. 1, 386,
n. 2, 418, n. 11, 486, n. 8 ; irregular forms
_ of, 76.
Apastamba, date of, 48.
Apastamba 9rauta Sutra, relation to the
Kaualtaki Brahmana, 48 ; date of, 48, 49 ;
ritual in, 66, 67.
Apicarvara, etymology and meaning of, 201.
Apnana passage, 449.
Apohisthfya, hymn (RV. x. 9), 187.
Aponaptrfya, 148-160, 412-414.
Apratiratha, hymn (RV. x. 108), 327.
Apr! verses, 187, 188, 406, 450.
Apsarases, 184, 868.
Aptoryftma, 88, 64, 66, 191 ; Aptoryama, 629.
Aptya gods, 829, 383, 474.
Arftlhi Saujata (cf. JB. iii. 87), 811.
Aranis, 364.
Araru, a demon, 814 (vii. 28), n. 1.
Arbhava Pavamana, 64, 267, 482.
Arbuda, hymn (RV. x. 94), 79, 427, 428.
Arbuda Kadraveyo, a serpent seer, 269, 619.
Arindama Sanaoruta, 318.
Arithmetic, division of a thousand by three,
271.
Arrow, parts of, 126.
Arseya, invocation of Agni by ancestral
_ names, 818, n. 2, 821, n. 2, 868, n. 2, 410, n. 3.
Aruni, Uddalaka, 824, and Bee Aruni.
Aruni, views on expiations of errors in the
sacrifice, 41, 498.
Arurmaghas, destroyed by Indra, 314.
Arvavasu, the Brahman priest of the gods,
381.
Aryans, attacks on by aborigines possibly
referred to, 418.
Aoani, epithet of Rudra, 26, 878.
Acramas, alleged reference to doctrine of,
800, n. 6.
Acvalayana, probable date of, 44.
Acvalayana Grhya Sutra, 36.
Acvalayana 9rauta Sutra, relation to the
Aitareya Brahmana, 82, 83, 44; date o£
44 ; ritual in, 61-63, 67, 61, 67
Acvamedha, 40, 62, 886.
Acvatara Aovi, Bulila, 281
Afvattha, tree, 816, 816, 882.
Aovina fastra, 268, 444-447, 628.
General Index
533
Acvins, 121, 145f 861, 295, 864, 881, 894, 40^
421, 426, 445.
Asfftcatvarinoa Stoma, 206, 499.
Aaandlvant, a place of performance of the
Aovamedha, 886.
Asitamrgas, a branch of the Kacyapaa, 814.
Ass, virility of destroyed, 208, 204, 445.
Assembly, eomradeahip in, 116 ; women not
to go to, 888.
Assimilation of sibilants, 84.
Aaura woman, and Indra, 477.
Asuras, 117, 121, 125, 126, 188, 261, 270, 285,
288, 884, 896, 414, 416, 448, 485, 515.
Atharvan, 118.
Atharvaveda, not recognized in the ftgveda
Brfthmanas, 47.
Atiehandas, 480, 494, 509, 510, 518.
Atipraisa, 580.
Atirfttra, 88, 51, 52, 58, 54, 191, 201, 202, 250,
271, 281, 442-444, 494.
AtiTida, verse (AY. xx. 185. 4), 285, AtlvadA,
527.
Atmosphere, 292 ; Marats' place in, 118 ; life
of victim sent to, 189.
Atreya, portion of victim assigned to an, 289.
Atreya, Udamaya, a sacrifioer, 887.
Atria, 469 ; the Atris rescue the sun, 488.
Atyagnistoma, form of Jyotistoma, 54.
Atyar&ti Janamtapi, performs, though not
a king, the horse sacrifice, 888.
Aufrecht's edition of the AB., 101, 102 ; view
as to authorship of Rgvedic hymns, 64.
Augment, omission of, in imperfect indicative,
74, 75.
Augrasainya, Yudhamorausti, 886.
Aupavi, 127, n. 4.
Avabhrtha, 448, 449.
Avacatnuka, a place, 887.
Avats&ra, a seer, 158 ; Fr&sravana (v. L Prftcra-
vana), a Hotr, 419.
Avesta, proper time of sacrifice in, 254.
Aviksita, Marutta, 886.
Avoidance, of daughter-in-law for father-in.
law, 24, 178, 179.
Axe (parofw), shape of, 160.
Ayasya, Udgatr at the sacrifice of funahcepa,
808 ; at the Adityas* sacrifice, 527.
Ayus, special form of rite, 208, 457, 462. 468,
466.
Babhrava, v. I. for Bhargava, 470, n. 7.
B&bhravas, descendants of Devarata Vaicva-
mitra, 805.
Blbhravya, Girija, 290.
Babhru Daivavrdha, a sacrifioer, 818.
Bahispavam&na Stotra, 151, 160, 165, 178, 896.
Bahvrca, 879.
Bahvrcabrahmana, evidence of existence of
a text other than AB. or KB., 22, 48, 299,
n. 5, 892, n. 2, 416, n. 5, 487, n. 2.
Baida (Veda, JB. ii. 278), Hiranyadant, 168.
Bamboo seeds, 869.
Barhaspatya, famyu, 868.
Barley harvest, 869.
Barren cow, offered to Fathers, 185.
Barn, Jiymn of (RV. x. 96), 79, 490.
Bath, expiation for omission of morning, 296*
Baudh&yana 9rauta Sutra, 40, 57.
Bhadra Sftman, 625.
Bhaga, 881.
Bb&llavika form of Gavam Ayana, 57.
Bharadvaja, 196, 272, 821, 427, 528.
Bharadvaja 9r&uta Sutra, uses the Aitareya
Brfthmana, 145.
Bharata Dauhsanti, performs the horse sacri-
fice, 45, 887, 88a
Bharatas, 45; Agni of the, 120, 859; claim
of their charioteers to a fourth part of the
booty won in their raids on the Satvants,
158, 154.
BharatI, 162.
Bhargava, Cyavana, 886 ; Grtaamada, 470.
Bhargayana, Sutvan Kairi9i, 848.
Bhasa,ofP&nini, 42.
Bhasikasutra, statement as to accent of texts,
96.
Bhasa Saman, 211.
Bhauvana, Vi9vakarman, a sacrifioer, seeks to
give away land, 886.
Bhava, epithet of Rudra, 26, 877.
Bhlma Vaidarbha, 818.
Bhrgu, as adopted son of Yaruna, 186 ; vision
of, 409, n. 1.
Bhrgus, Ajaneyas worst of, 626.
Bhutapati, as name of Rudra, 185.
Bhutaviras, a priestly family, 814.
Bhutechads, verses (AY. xx. 185. 11-18), 287,
526.
Bilva wood, use of, 184, 408.
Bird, golden, discusses Dlk&ft with Kecin
Darbhya, 885, 886.
Bird hymn (RY. x. 177), 491.
Birds, mouthpiece of Nirrti (dissolution), 145,
146.
BUok antelope skin, 109, 117, 188.
Black, garments of Rudra, 286; as a symbol
of night, 405.
Black Yajurveda, priority of Mantras in to
prose, 47.
Blood, of saorificial victim, used to propitiate
Raksases, 189, 406.
Bodies of Prajapati, a form of litany, 260, 512.
534
General Index
Bfthtlingk, O., criticisms on Aufrecht's edition
of the AB., 102.
Brhaddiva, name of RV. x. 120, 79 ; Niakevalya
of, 456.
Brhaduktha, a priest, 888.
Brhaspati, 115, 121, 120, 186, 269, 814, 819,
829, 888, 389, 417, 471, 525, 527.
Brhat Saman, 122, 211, 254, 819, 829, 888, 861,
899, 408, 416, 468, 481, 482, 488, 484, 485,
487, 488, 489, 498, 500, 502.
Brhatl, 178, 199, 201, 822, 899, 408, 409, 428,
480, 440, 445, 474, 488, 510, 520, 522.
Brahman (neuter), resolution of all into the,
80, 842, 848.
Brahman (personal) found only in KB., 27,
428, 457.
Brahman, priest, 81, 121, 124, 201, 256, 257,
258, 879, 442, 516, 517 ; as Purohita of the
king, 818, 889.
Brahmana, higher than a Ksatriya, 808 ; alone
eater of oblations, 809 ; asks Ksatriya for
a place of sacrifice, 810 ; mode of announcing
consecration of, 818 ; status of, 815 ; not to
be spoken ill of, 878 ; position insecure as
regards the people, 484 ; to receive slaughter-
er's share of victim, if the latter is not a
Brahmana, 289; insistence on purity of
descent, 148, 414 ; accusation of not being,
119, 147, 414.
Brahmana, variation from Sutra, 876, n. 2.
Brahmanacchansin, priest, 82, 58, 197, 262,
263, 264, 266, 267, 268, 269, 270, 281, 282,
289, 489,' 493, 516, 518, 620, 521, 522, 523,
625, 52a
Brahmanaspati, 121, 122, 174, 898, 429 ; iden-
tical with Brahman, 428.
Brahmanical self-assertion, prominent in AB.
vii. 18-viii. 28, 29.
Brahmodya, 512, n. 2.
Breach of vows, expiation for, 294.
Breaths, 120, 122.
Bringing forward of Agni and Soma, 181-188,
401, 402.
Bringing forward of the fires, 128-131, 898,
899. _
Bulila Aovatara Acvi, a Hotr priest, views on
performance of filpas, 281, 282, x.
BurnelTs MS. of the KB., 103.
Butter portions, in the new and full moon
sacrifices, 860.
Buying of the Soma, 115-117, 889, 890.
Caitra, Dlksa in, 452.
Cake offering, at animal sacrifice, purpose of
and equivalence to the animal victim, 141,
148, 407 ; at the Soma sacrifice, 151, 152.
Galls, number of, 529.
Candramas, 877, 474.
Carrying forward of the Soma, 115, 889.
Cases, syntax of, 81-88.
Caste, high claims for Brahmana, 29, 813.
Catalogue style, precursor of Tantra, 466, n. 1.
Cattle, become thin and shaggy in cool season,
216 ; connected with the JagatI metre, 128 ;
necessity of house for, 180.
Caturhotrs, recited by the Hotr, 248, 249 ;
not in KB., 512, n. 2.
Caturmasya, offerings, 108, n. 1, 370-376.
Caturvinca day, 26, 51, 52, 209, 451-457, 528.
Catuoeatvarinca Stoma, 499.
Catustoma, 426; derivation of from Catu-
stoma, a mystery, 192.
Causal use of relative clauses, 91.
Chandoga, 879.
Ch&ndogya Upanisad, 28.
Chandomas, 26, 51, 52, 288, 499-508, 528,
529.
Change of text, to avoid use of the word
Rudra, 186, n. 3.
Chariot, mode of management of reins of
horses of, 160, 426 ; metaphor from, 887.
Charioteers, of Bharatas, claim a fourth share
of booty from raids on the Satvants, 168,
154.
Child, development of intelligence in, 166 ;
mode of obtaining, 401.
Chip, or splinter of sacrificial post, use of,
186, 893.
Citadels of the Asuras, 896.
Citra Gauorayani, or Gaucra, a sage, 478.
Club {dan&a), shape of, 160.
Colour of the Hotr, 492 ; of the animal victim,
136, 405.
Commentaries on the Brahmanas, 102, 108.
Comparative relative clauses, 91.
Comparison, clauses of, 94, 95.
Competing sacrifice (satksava), 109, 398, 461.
Compounds, anomalies in formation of, 78;
denoting direction, 47.
Concord, rules of, 81, 474, n. 10.
Conditional, use of, 92.
Conditional clauses, 92.
Conditional relative clauses, 91, 92.
Conjunct form, of £astras, 59, 60, 476, 511,
518.
Connective particles, use of, 90.
Consecration sacrifice, 107-111, 888-886, 451.
Consonantal stems, irregularities in declen-
sion of, 73, 74.
General Index
535
Conversion, of Anustubh verses into Gayatrl
verses, 161.
Corpse, pollution of fires by contact with fire
of cremation, 294.
Corruption of text, hopeless, 286, n. 1, 297.
Cow, barren, killed for a guest, 118; offered
to Agni, 251, 252 ; to Fathers, 185.
Creeping to the Sadas, 418.
Crime, of incest, 185.
Cups, order of at pressings, 59, 60.
Cups for two deities, 165-157, 420, 421.
Curds, as food of the Vaicya, 315.
Cyavana Bhargava, a priest, 886.
Dadhikra, verse, 527.
Dadhikravan, 287, 317.
Daivavrdha, Babhru, 818.
Daivodasi, Pratardana, asks questions, 45,
498.
Daksa Parvati, a sacrificer, 866.
Daksayana sacrifice, 190, 866.
Daksina offerings, 427, 520.
Dancing, one of three $ilpas, 522.
Darbha grass, 108, 248, 817, 448.
Darbhya, or Dalbhya, Kecin, a sage, 885, 886.
Daeahotr, 512, n. 2.
Dacapeya, rite in Rajasuya, 67.
Bate of the Dlksa, 451, 452 ; of the AB. and
the KB., 42-50.
Dative, uses of, 82.
Daughter, not desired, 800 ; Prajapati's incest
with his, 185.
Daughter-in-law, avoidance of father-in-law,
24, 179.
Dawn, 187, 145, 185, 804, 877, 409, 445.
Day, white as a symbol of, 405.
Death of the sacrifice, 121 ; expiation for
presumption of during life, 296 ; produced
by the vaeat call, 169, 170 ; 500 also Animal
sacrifice, Soma.
Debt of man, to father and mother, 296.
Deprecation of anger of relatives of dead
animal viotlm, 189.
Desiderative, anomalous forms of, 77, 78, 226,
n. 3, 492, n. 6.
Devabhaga, 9rau^ar?^ an ancient teacher,
290.
Devanltha verses (AV. xx. 185. 6 seg.), 285, xi.
Devik&s, 195, 464.
Dhanaxhjayya, view of as to Kausltaki school,
42.
Dhfttr, 195.
Dhiaan&s, 122, 898.
Dice, throwB of, 302, n. 6, 392, n. 6.
Dlksa, 107-111, 383-886, 451.
Dirghajihvl (' long- tongue*), an Asura woman,
licks the sacrifice, 151.
Dlrghatamas Mamateya, a priest, 837.
Disjunctive particles, 90.
Disloyalty, punishment of, 814, n. 1.
Divaklrtya, 210, 486.
Divine, as opposed to human, 809.
Divine Hotrs, two, 187.
Division, of a thousand by three, 271.
Division of sacrificial victim, 289, 290.
Divisions of time, 125, 126.
Dogs, two, of Tama, 856, n. 5.
Door of world of heaven, opened by Agni,
191. -
Double negative in question, 90.
Durmukha Paficala, performs the horse sacri-
fice, 838.
Durohana, a certain mode of recitation, 32,
218, 278, 489, 526.
Durva grass, 825.
Dvadacaha, 26, 51, 52, 55, 56, 214-218, 499-
514.
Dv¶, throw at dice, 801.
Dyaus, 292, 298, and see Sky.
Eagle, and the Gayatrl, 269.
Earth, 128, 286, 292 ; prohibition of giving,
836 ; see also Sky.
East, villages plentiful in, 93.
Eating of the victim, Soma, 366, 889, 416, 434.
Editions of the Br&hmanas, 101-108.
Eight-footed victim, 450*.
Ekadhana waters, 149, 150.
Ekaha, 264.
Ekavinca Stoma, 191, 192, 311, 812, 829, 883,
411,426,474,499.
Elephants, as sacrificial fees, 887, 838.
Embryo, condition of, 109 ; process of genera-
tion of, 282 ; offering of victim with, 450 ;
born inverted, 526.
Embryology, 170, 171.
Empire, unknown to AB. or KB., 45.
Errors in sacrifice, Yisnu's care of, 189 ; mode
of remedying, 256*-258, 497-499; in the
choice of sacrificial priests, 194.
Etaca, 526 ; see also Aitacapralapa.
Evayamarut, a hymn (RV. v. 87), 58, 79, 287,
281, 288, 494, 528.
Evil eye, 520.
Exclamation, accusative of, 82.
Expiation of sacrificial errors, 256-258, 497-
499 ; in choice of priests, 194, 195 ; Yisnu's
part in making good errors, 189 ; for extinc-
tion of fires, 292.
Extinction of fires, expiation for, 292.
536
General Index
Eye, of victim sent to the sun, 180 ; ue al$o
Evil eye.
Eyesight, mode of retaining until old age,
177.
Fame, spell to obtain for Brahman, 248, 849.
Fasting, at the Upasad rite, remedy for, 897,
898.
Fat, victim should be, 186.
Father-in-law, relation to daughter-in-law,
24, 179.
Fathers, 874, 486 ; receive sacrifice before the
gods, 174 ; have liquid as opposed to solid
offerings, 408 ; are the deity of the victim
when it is offered, 406; offering of barren
cow to, 186.
Fees, sacrificial, 286 ; Dakaina offerings, 427,
520.
Female slaves, from various countries, 887;
Kavasa Ailusa's descent from, 148, 414.
Fields, unploughed land between, 628.
Finale (nidhana), 180.
Finding, as root of property, 182.
Fire, carrying round of, effect in deterring
Asuras and Raksases from attacking the
sacrifice, 142.
Five peoples, definition of, 184.
Five portions, making of in animal saorifioe,
145.
Fivefold composition of man, hair, skin, flesh,
bone, marrow, 145, 281.
Foetus, aee Embryo.
Food, breath dependent on, 800.
Forests, of western country, 198.
Forms of Agni, three, 847.
Four, as a complete number, 892, n. 6.
Full moon, days of, 297 ; time of, 857, 858 ;
does not begin the month, 870, n. 1, 872,
n. 1.
Future, anomalies of, 77 ; uses of, 87 ; defini-
tion and name of (karisyat), 466, 467.
Gandhara, Nagnajit, 818.
Gandharva, maiden seized by a, 28.
Gandharvas, 124, 128, 184, 858, 414.
Ganga, 888.
Garhapatya, 256, 258, 290, 294, 298, 889, 858,
864, 870, 875, 898, 442.
Gftthas, antiquity of linguistic forms of, 68 ;
of metre of, 60.
Gaupal&yana, ^ucivrksa, a priest, 196.
Gauramrga, 140.
Gaurivlta Saman, 198.
GaurivUi £aktya, 176; hymn of, 481.
Gauela, views on performance of filpafastras,
281.
Gauera, 487 ; alias Gauorayani, 478.
Gavam Ayana, 51, 52, 56, 59, 209-211, 496,
497, z, xi.
Gaya Plata, a seer, 225.
Gayal, 186.
Gayatrl, 110, 128, 129, 178, 180, 181, 265, 270,
277, 812, 822, 829, 888, 858, 861, 889, 899,
408, 407, 409, 414, 424, 425, 428, 440, 445,
466, 514, 525.
Generation, symbol of, 159, 424 ; contrast
between quadrupeds and bipeds in method
of, 161, 162.
Genitive, use of, 88, 870, nn. 2, 8.
Gerund, forms of, 77.
Gerundive, forms of, 77.
Gestation, duration of, 800, n. 11.
Gesture, use of; 120, n. 6.
Ghora Angiraaa, Adhvaryu at the Adityaa'
sacrifice, 527.
Gift, not to be accepted in certain circum-
stances, 286 ; of land, 886.
Girija Babhravya, expounds doctrine of divi-
sion of sacrificed animal, 290.
Go, 208, 457, 459, 462, 465.
Goat, fit for sacrifioe, 140.
Gods, number of as 33, 114, 895 ; as 3a, 811 ;
receive solid part of offerings, 408 ; com-
petition of for sacrifice, 409.
Gold, 146 ; as the sun, 29a
Golden bird, dialogue of with Keoin Darbhya,
885,886.
Gopatha Br&hmana, relation to the Aitareya
and Kausltaki Brahmanas, 45, x.
Govindasv&min's commentary on the AB.V
102, 285, n. 2.
Grtsamada Bh&rgava (v.L Babhrava), 224,
459, 468, 470, 477, 481, 488.
Graha, 170-172.
Grammatical terms, 79, 80.
Gravastut priest, use of Arbuda hymn by, 22,
259, 260, 289, 519, 52a
Guest reception of Soma, 118-120, 890-892,
Gujarat, home of Kausltaki school, 42.
Gfirda Saman, 525.
Haplology, 496, n. 2.
Hariecandra Vaidhasa Aiksv&ka, 68, 64, 65,
Hariyojana, 447, 448, 529, 580.
Haviryajfia, 867, 879, 882, 408, 411.
Haug, Br. Martin, edition of the AB, 101,
102.
General Index
537
Heat of the sun, stages of development of, 198.
Heaven, distance of, from earth, 147, 897, 898.
Hiatus, probable occurrence of, in m$ astu, 608,
n. 5.
Himavant, Uttara Kurus dwell beyond, 881.
Hiranyadant Baida (cf. JB.ii. 278), a sage, 168.
Hiranyastupa, author of RV. i. 82, 180, 482.
Homage, gods desire, 418.
Horns, the way in which the cows obtained
or did not obtain, 209.
Hone, unfit for sacrifice, 140 ; journey of, as
unit of measurement of distance of heaven
from earth, 147 ; created by the gods at the
sacrifice, and suitable gift for reciter of
Nivids, 171 ; Agni's form as a, 197.
Hotr, 400, 401, 418, 419, 421, 471, 495, 612,
615, 520, 524, 525 ; suggested rule for oolour
of, 492.
Hotrakas, 58, 160, 421, 426, 427, 528.
Hotrftcansins, 448.
Householder, share of sacrificial victim, 289.
Human sacrifice, alleged traces of in tale of
(unahcepa, 62, 68, 66.
Hymn, use of term, 470, n. 2.
Hyper-Sandhi, possible case of in pufycalya-
yanam, 508, n. 5.
Ida, 862, 421.
Idadadha, offering, 191, 867.
Imperfect indicative, anomalous forms in, 75 ;
as narrative tense, 27, 28, 84, 85 ; confused
with aorist, 877, n. 2, 882, n. 1, 885, n. 2 ;
used with perfect, 88.
Inaudible performance of sacrifice, to defeat
Raksases, 189, 850, n. 4.
Incest of Prajapati with his daughter, 185.
Indefinite pronoun, 84.
Indefinite relative clauses, 91.
Indra, 126, 127, 174, 268, 268, 282, 802, 808,
804, 811, 814, 817, 829-831, 860, 861, 872,
378, 416, 475, 524.
Indra and Brhaspati, 287, 489, 525.
Indra and Varuna, 525.
Indra and Vayu, 421, 426, 481, 486.
Indra and Visnu, 489, 525.
Indragathas, verses (AV. xx. 128. 12-16),
284, 526.
Infinitive, more varied use of, in AB. than
in KB., 27 ; forms of, 77 ; uses of, 88.
Inheritance, division of, among sons, 286 ; of
funahcepa, 806, n. 14, 808, n. 8.
Injunctive, forms of, 76 ; uses of, 88, 94, xii.
Instrumental, form in ebhih, 72 ; uses of, 82 ;
doubtful sense of artha with, 128, n. 2.
Intercalary month, 376, 890, 452, 493.
68 [a.o.s. is]
Interpolations, in AB. 85, (vii. 10 and 11) 297,
298 ; in KB. 42, (xvi. 10) 48a
Interrogative pronouns, 84 ; sentences, 90.
Introductory sacrifice, 111-115.
Icana, epithet of Rudra, 25, 26, 27, 378.
Isu Trikanda, the three-pointed arrow, a
constellation, 185.
Itant Kavya, a sage (cf. JB. iii. 110), 885.
Itara, legendary mother of Aitareya, 28.
Jabala, Satyakama, 824.
JagatI, 110, 128, 178, 180, 181, 267, 270, 822,
829, 880, 408, 409, 425, 428, 441, 466, 514,
629.
Jahnus, 808.
JaiminlyaBr&hmana, relation to the Aitareya,
46, x, xi.
Jaiminlya Brahmana Upanisad, 28.
Janaki, Kratuvid, 818.
Janamejaya Pariksita, a king, 28, 29, 45, 217,
814, 818, 886.
Janamejayaka, 79.
J&namtapi, Atyarati, 888.
Janaoruteya, Nagarin, 255.
Janacruteya, Up&vi, 127.
Jataka, legend of lotus theft in, 254.
Jatavedas, Agni as, 486, 461, 458, 460, 461,
468, 464, 465, 467, 469, 471, 478, 476, 477,
480, 492, 501, 504, 507.
Jatukarnya, a teacher, 498.
Jatukarnya, Vrsacusma Vatavata, 258.
Journey, reverence of fire in connexion with
a, 868, 854.
Jyotis, 208, 457, 462, 464, 465.
Jyotistoma, 192.
Ka, 178, 878, 454, 488, 484, 521.
Kadraveya, Arbuda, a serpent seer, 259, 519.
Kairici, Sutvan Bh&rgayana, 848.
Kakslvant, 122.
Kakslvata, Suklrti, 287.
Kakiibh, 428, 445, 525.
Kaleya Saman, 329, 883, 520, 521.
Kali, throw at dice, 802.
K&mapri, Marutta Aviksita, 887.
Kanva, as author of Praisas, 518.
Kanvarathantara, 501.
Kapileyas, descendants of Devarata Vaicva-
mitra, 805.
Karavya, verses (AY. xx. 127. 11-14), 283,
526.
Karlrlsti, 295.
Kacyapa, anoints Vicvakarman Bhauvana,
886 ; Kacyapas and Janamejaya, 814.
Kashmir, cultivation of Sanskrit in, 887, n. 2.
Katha Upanisad, later than verses of AB., 50.
538
General Index
Kftthaka Samhitft, infrequent use of narrative
perfect in, 28.
Katyayana, grammarian, date of, x.
Katyayana ^rauta Sutra, date of, 48, 49.
Kaukill Sautramanl, 488, n. 1.
Kausarava Maitreya, 348.
Kaualtaki, 24, 26, 87, 297, 857, 885, 889, 898,
410, 411, 424, 426, 487, 456, 467, 469, 475,
477, 485, 490, 495, 497, 498, 500, 501, 502,
504, 508, 518, 580.
Kaualtaki Brfthinana, contents of, with paral-
lels in the Aitareya Brfthmana, 18-21 ;
relation to Aitareya, 22-26; comparative
age, 26-28 ; composition of, 86-42 ; date of,
42-50 ; ritual of, 51-61 ; language, 68-96 ;
style, 96-98 ; metre, 101 ; mentions £au-
naka, 867, n. 1.
Kausltakins, 42.
Kavaaa Ailusa, story of, 25, 28, 148, 418.
K&vaeeya, Tura, 818, 886.
Kavya, Itant, a sage, 885.
Kecavapanlya, rite in Rajasuya, 67.
Kecin D&rbhya, a sage (cl JB. ii. 58, 54), 885,
886, xi.
Khargali, Lucakapi, 42.
Khila, unploughed land between arable, 528.
King, defeat of gods through lack of, 117 ;
paying of honour to as a guest, 118 ;
precedence of, 188 ; needs a Purohita, 889-
848 ; alleged temporary kingship, 828, n. 1.
Krc&nu, a Soma guardian, 181.
Krsna Angirasa, a aage, 528.
Krta, throw at dice, 802, 892, n. 6.
Kratuvid Jftnaki, a king, 818.
Ksatrasya JDhrti rite, 41.
Ksatriya, when fit to bear arms, 801 ; inferior
to the Brfthmana, 808 ; not an eater of the
oblations, 809 ; grants place of sacrifice,
810 ; converted by oonseoration into a
Brfthmana, 811 ; chooses a Brahman priest
as Purohita, 818, 889 ; proper food of in
lieu of Soma, 814-818; his rule insecure,
434 ; rich in food, 495.
Kuhu, second new moon day, 195, 297.
Kuntftpa, hymns, 58, 526 ; collation of,
referred to by S&yana, 288.
Kurus, curse on, 41 ; see also Uttara Kurus.
Kuruksetra, expulsion of Kurus from, 41.
Kuru-Pancalas, in AB., 45, 881, xi.
Langalftyana, Brahman Maudgalya, 226.
Language, of Mantras, 68-70 ; of prose, 70-
97 ; study of, in the north, 887.
Lengthening of final vowels, 72.
Life of man, a hundred years, 490, 626.
Limits of marriage among men, 864, n. 2 ;
among animal*, 864.
Lindner, B., edition of the KB., 102, 108.
Lioness, earth as a, 286.
Locative, use of, 88 ; of thing contended for,
848, n. 1.
Lord of the forest, 408.
Lord of the sacrifice, definition of, as sacrificer
or as deity, 188.
Lords and people, discord between, 176, 177.
Loss of gold, expiation for, in sacrifice, 295.
Lotus theft, allusion to the legend of, 254,
255.
Lucakapi Khargali, 42.
Madhuchandas, 64, 65, 455, 458, 467, 481,
488, 487, 609, 515.
Madhuka, 487.
Mftdhyamas, seers, 414.
Mftdhyamdina PavamAna, 54, 178.
Magna, Dlksft in, 452.
Magic, used against saorificer, 169, 176 ; in the
Brahmanas, 178.
Magic powers of the priesthood, recognized
in Aitareya Brfthmana, 23, 24.
Magic rites to injure the sacrificer, available
for use by the priest, 166, 167.
Mahftbalabhid, mode of recitation of Vala-
khilyfts, 82.
Mahabharata, legend of lotus theft in, 254.
Mahftbhiseka of Indra, 829-81; of kings,
881-848.
Mahftdeva or Mahftn Deva, epithet of Budra,
26, 27, 378.
Mahfidivftklrtya Sftman, 218, 487, 488.
Mahaitareya, 86, 88.
Mahftkausitaka, or Mahftkaualtaki, 86, 88, 41.
Mahftkausltaki Brfthmana, 4i.
Mahftn&mnls, 281, 475.
Mahavlra, pot, 892, 896.
Mahftvrata, 207, 208, 481, 482, 528.
Mahendra, origin of name, 178, 291, 374.
Mahidasa Aitareya, reputed author of the
AB., 2a
Maitrftvaruna, priest, 82, 68, 188, 197, 261,
263, 264, *266, 269, 270, 281, 282, 419, 488,
498, 514, 515, 618, 521, 528, 525, 528, 629.
MaitrftyanI Samhitft, spurious section referring
to Mahftdeva, 27 ; little use of perfect in
narrative in, 28.
Maitreya, Kaus&rava, a priest, 848.
Mftmateya, Dlrghatamas, 887.
Man, posture of in generation, 159, 161 ; alone
goes to the Assembly, 888.
Mftnava N&bhanedistha, 286. 287, 516*
General Index
539
Manava £rauta Sutra, 40, n. 1.
Man-ordering verses, a recitation, 284, 527.
Manotft, 141, 142, 407.
Manu, 189, 828 ; hymns of (RV. viii. 27-81),
607.
Manuscripts of the KB., 108, n. 2.
Manutantavya, Aikadaoaksi, 265.
Margaveya, Rama, 814, 818.
Marjaliya, 898, 442.
Marriage, cattle as bringing, 800 ; between
close kin, 800, 801 ; limits of degrees, 864,
n. 2 ; polyandry disapproved, polygamy
sanctioned, 179.
Maruts, 118, 182, 174, 177, 282, 871, 872, 878,
418, 429, 456, 468, 460, 461, 463, 464, 465,
467, 469, 471, 478, 476, 477, 480, 491, 601,
504, 507.
Marutta Aviksita, performs the horse sacrifice,
886.
Marutvatlya £astra, 172-178, 819, 428, 429,
455, 456, 458, 459, 460, 462, 468, 464, 465,
467, 468, 469, 472, 474, 478, 482, 488, 487,
498, 500, 502, 506, 509, 510.
Masn&ra, a place, 888.
Mataricvan, 141.
Matall, 180.
Maudgalya Langalayana Brahman, 226.
Mauna Anloin, a sage, 478.
Medhatithi, 462, 515, 518, 522.
Men, dependence of, on Agni, 187.
Metempsychosis, not referred to in AB. or
KB., 44 ; Funarmrtyu only in KB. xxv. 1
and latest part of AB. (viii. 25), 27, 47, 840,
n. 1, 486.
Metres, do not differ merely because of excess
by one or two syllables, 110; difference
of syllable in same, 161 ; normal and
varied orders of, in the Prataranuvaka,
147 ; of the three pressings, 178 ; interrela-
tions of, 181, 182, 513.
Metrical parts of the Br&hmanas, metre of,
98-101.
Middle voice, users of, 84, 85, 158.
Milk, for a child, not for an adult, 419.
Milk mess, 152, 488, 450.
Millet harvest, 869.
Mind, acts without a direction, 260 ; insti-
gates speech, 188.
Misdi vision of words, 502, n. 1.
Mitra, 128, 829, 381.
Mitra and Varuna, 421, 426, 449, 514.
Mock man, definition of as one who offers
neither to gods, fathers, nor men, 296.
Month, beginning of with new moon, 872,
n. 1 ; thirteenth, 876, 890, 452, 498.
Moon, as the Soma of the gods, 298 ; concealed
at the conjunction, 842.
Mother, incest with, 800, 801 ; with daughter,
186.
Motion of the sun, 198.
Moving forward of the Soma emits, 180, 181,
899-401.
Mrgavyadha, 'piercer of the deer', a con-
stellation, 185.
Muftja grass, 322.
Munyayana, 868.
Music, one of the three filpas, 692.
Mutibas, or Muclpas, a tribe, 807.
Mutilation, of limbs of victim to be avoided,
189, 140.
Mystery, loved by the gods, 192.
Mysticism, in last section of Aitareya Bran*
mana, 24.
Nabhanedistha, a hymn (RV. z. 61), 82, 58,
79, 284, 287, 281, 288, 486, 525.
Nabhanedistha M&nava, legend of, 22, 286,
287, 516. *
Nagarin J&nacruteya, a priest, 255.
Nagnajit Gandh&ra, a king, 318.
Nanus, 475.
Naimislyas, in KB., 45, 498, 516.
Nais&da, 495 ; sm also Nisftda.
Naksatras, origin of list of, 49 ; preference
for a special, 869 ; referred to, 513 ; name
from, 863, n. 8.
Names of hymns, forms of, 79 ; of men, formed
from connexion with Naksatras, 368, n. 3.
Nanada Saman, 198.
Narada, a sage, 66, 299, 318, 886.
Naracansa, fore-offering to, 137, 172, 817.
Nartyansa, a hymn (RV. x. 62), 82, 58, 79,
284, 271, 280, 480, 526.
Naracansa cups, 152, 172, 271, n. 1, 817.
Nar&fansl, verses (AY. xx. 127. 1-3), 271, n. 1,
288, n. 1.
Narmedhasa Saman, 197.
Nasatyas, 295 ; and set Acvins.
Naudhasa Saman, 217, 329, $38, *>20, 522.
Necklaces, worn by women, 887.
Negative particles, use of, 90 ; in dependent
clauses, 94.
Nestr, priest, 261, 267, 268, 269, 289, 435, 516,
517.
New moon, days of, 297 ; tjime of, 857, 858.
New and full moon offerings, 50, 857-866.
Newly-born, milk as food of, 419 ; stumbling
gait of, 494, 028.
Nigada, 860, n. 2, 897, 418, 498, 614.
Night, 137 ; black as a symbol of, 406.
540
General Index
Nigrabhltrs, priests, 140.
Nihnavana, ceremony of, 127, 128.
Ninarda, species of accent, 288, n. 8.
Nirrti, 145.
Nirudhapacu, offering, time of, 108, n. 1.
Nisadas, 828 ; and a*» Nais&da.
Niskevalya fastra, 820, 480, 481, 455, 456,
458, 459, 461, 462, 468, 467, 468, 478, 476,
479, 482, 498. 501, 502, 506, 509, 510.
Nivid, 158, 201, 285, 286, 858, 428, 429, 480,
466, 470, 487, 489, 490, 504 ; all ascribed to
Viovamitra, 514, n. 1.
Nominative, uses of, 81.
North, as home of correct speech, 887, xi ;
connexion of Rudra with, 286.
North-eastern quarter, that of victory, 117.
North-west monsoon referred to, 112.
Number of gods, thirty-three given as, 114,
161 ; of sacrificial posts used at animal
• sacrifice, 404.
Numerals, irregular forms of, 74.
Nyagrodha, tree, 882 ; for Nyagroha, 815.
Nyubja, name at Kuruksetra of the Nyagrodha,
815.
Nyunkha, 226, 472.
Oath, of priest and king in the R&jasuya, 882.
Obscurity, gods fond of, 815.
Offal, at sacrifice buried in ground as connected
with plants, 189, 148.
Oldenberg, Prof. Hermann, Akhyana theory
discussed, 65, 66.
Omentum, forced out for offering essential
part of animal sacrifice, 189, 148, 144, 406,
407.
Omission of offering at new or full moon,
expiation for, 294.
Optative, anomalous forms of, 75 ; use of, in
main clauses, 88 ; in relative clauses, 91,
92 ; in conditional clauses, 92 j in clauses of
comparison, 92, 98 ; in clauses of occasion,
98 ; in purpose clauses with Hi, 98, 94 ;
with nerf, 889, n. 6.
Order of words, 96.
OrderingB of the quarters, a recitation, 284,
627.
Orthoepic diaskeuasis of RV., unknown to
AB., 48, 44.
Owl, the screech of compared with the wail
of mourners, 140.
Ox, fit for sacrifice, 140 ; killed for a guest,
118.
Padapankti, 461.
Paijavana, Sud&s, 818, 886.
Paingi Brahmana, 87.
Paingya, 24, 25* 87, 297, 857, 898, 487, 466,
485, 490, 492, 497, 504, 618.
P&kayajhas, 190.
Palftca, double sense of word as (1) Parna,
(2) generic term for foliage, 185 ; tree,
408.
Paficadaca Stoma, 811, 812, 829, 888, 468, 469,
499.
Paficahotr, 612, n. 2.
Paneftla, Durmukha, 888.
Pancavinca Brahmana, infrequent use of
narrative perfect in, 28 ; possibly later than
the Aitareya (i-xxiv), 46; reference to
Vicv&mitra as a king (as in the later part of
the Aitareya), 67.
Panini, knowledge of Aitareya and Xandftaki
Brahmanas, 85, 88, 42 ; of Katy&yana (rauta
Sutra, 49 ; date of, x.
Pankti, 110, 199, 281, 829, 888, 899, 403, 409,
446, 472, 475, 510, 522, 525.
Pantheism, of Agni as identified with all the
gods, 167.
Pariksit, as Agni, 288.
Pariksita, Janamejaya, 814, 318.
Pariksitf, verses (AV. xx. 127. 7-10), 288,
526.'
Parisaraka, place name, 148.
Parjanya, 148, 176.
Participial forms, anomalies in, 76, 77.
Participles, uses of, 89.
Paruoohepa, insertion of verses by, in certain
hymns, 59, 288, 284, 477, 478, 479, xi, xiL
Parvata, a sage, 66, 299, 818, 886.
Parvati, Daksa, a saorificer, 866.
Pacupati, epithet of Rudra, 25, 185, n. 2, 378.
Passive, anomalous forms of, 77.
Past tense, appropriate as symbol of certain
rites, 469.
Patanga, hymn (RV. x. 177), 79, 409, n. 11.
Pathyft Svasti, 118, 887, 388.
Patnlvata cup, 485.
Pavamanas, 202, 257, 819, 415, 425, 428, 430,
485.
Pftvlravl, as speech, 188.
People and lords, discord between, 176, 177.
Perfect, anomalous forms of, 76.
Perfect indicative, as narrative tense, 27, 28,
84, 86, 46, 86, 87.
Periphrastic future, only regular forms, 77 ;
use of, 87, 856, n. 2.
Periphrastic perfect, 76.
Phalgunls, 866, 868, 370, 871.
Physicians of the gods, the Acvins, 444.
Piling of the fires, 847-350.
General Index
541
Pfndapitryajna, 51.
Pltudaru tree, 186.
Place, argumenta against changing during
recitation, 461.
Place, construction of clauses of, 95.
Plaksa, tree, 815, 816, 882.
Plata, Gaya, a seer, 225.
Play on words, resulting in false form, 72.
Plural, of majesty, 81 ; prayogabahutv&pekiam,
264.
Pluti, use of, 96, 96.
Poison, result of evil eye, 520.
Polishing*, of rice and grain (jthaRkarana), as
distinct from the husks (tu»a), 189, 141.
Political references, in AB. and KB., 44, 45.
Polyandry disapproved, 179.
Polygamy sanctioned, 179.
Potr, priest, 266, 267, 268, 269, 289, 516, 517.
Potsherds, use of, at sacrifice, 151.
Prcni, 122, 184, 894.
Prsthas, 54, 819, 458, 482, 487, 498, 502.
Prsthya, 417.
Prtthya $adaha, 26, 51, 52, 209, 218-286, 466-
474.
Pragabi, cited in KB., 41, 497.
Praisas, 170, 514, 515, 580.
Praiyamedhas, priests, 887.
Prajapati, 108, 114, 117, 122, 804, 809, 818,
829, 880, 872, 878, 877-879, 891, 407, 411,
416, 417, 482, 444, 451, 465, 477, 478, 486,
436, 498, 505, 528, 526, and see Ka.
Prajavant Prajapatya, reputed seer of BY.
x. 188, possible origin of tradition as to, 122.
Prakritic form, 447, n. 8.
Prakritisms in text, 46, 72.
Pramanhisthlya Saman, 197.
Pranava, iio, 424.
Pranlta waters, 881.
Prapad, 827, 828.
Pracastr, 258, 448.
Pracravana, a. v.L for Praaravana, 419.
Pracukrfya, hymn (BV. vii. 84)', 478, n. 4.
Prasaha, wife of Indra, cajoles her husband,
179.
Praaravana, Avatsara, a Hotr, 419.
Prasthita libations, 59, 266, 267, 268, 421,
427, 520, 680.
Prastotr, 289, 442.
Prataranuvaka, 145-148, 408-412, 492.
Pratardana Daivodasi, a king, 45, 498.
Pratlhara, 442.
Pratihartr, 289, 442.
Pratlpa Pratisutvana, a king, 284.
Pratiprasthatr, priest, 182, 154, 289.
Pratiradha, 285 ; Pratlrftdhas, 527.
Pratisutvana, Pratlpa, a king, 284.
Prattle of Aitaca, a recitation, 284, 526.
Prauga £astra, 160, 165-168, 425-427, 455,
456, 458, 459, 460, 462, 468, 464, 467, 468,
469, 472, 474, 478, 481, 488, 486, 487, 498,
499, 502, 505, 509.
Pravalhika, verses (AV. xx. 188. 1-6), 285,
527, n. 8.
Pravargya, 121-125, 190, 892-896.
Prayanlya, 886-888.
Prayaccittas, for errors in the sacrifice, 51,
290-296.
Precative, forms of, 75 ; use of, 98.
Prefixes, separation of, from verb, 78 ; from
infinitive, 89.
Prepositions, uses of, 88, 84.
Present indicative, uses of, 85, 455, n. 4, 468.
Pressing stones, praise of, by Gravastut, 260.
Priests, errors in choice of, 194, 195.
Priyamedhas, seers, referred to in BY., 177.
Priyavrata Somapa, a priest, 818.
Pronoun, anomalies in inflexion of, 74 ; uses
of, 84.
Propagation, mode of, 159.
Property acquired by finding, 182.
Proverb, cited, 88.
Pulindas, a tribe, 66, 807.
Punarabhiseka, 67, 822-828.
Punaradheya, 50.
Punarmrtyu, in KB. xxv. 1, 27, 47, 486 ; idea
only (na punar mriyate) in the latest part of
AB. (viii. 26), 840, n. 1.
Pundras, a tribe, 807.
Purchase of Soma, 889, 890.
Purlsapadas, 475, n. 1.
Puritanical Bpirit, traces of in Qankhayana
school, 24.
Purohita, 818, 887, 889-845.
Puronuvakya, 170, 201.
Puroruc, 162, 168, 428, 426, 481, 504 ; all
ascribed to Yicv&mitra, 514, n. 1.
Purpose clauses, 94, 95.
Purusamedha, 52.
Pusan, 629, 838, 871, 876, 381, 398, 417.
Quadrupeds, habits of, contrasted with those
of man, 161.
Quarters, ear of the animal victim sent to,
189.
Questions, form of simple, 90.
Bbhuksan, 286.
ftbhus,' 188, 220, 222, 248, 267, 268, 482, 488,
456, 458, 460, 461, 468, 464, 465, 467, 470,
478, 476, 480, 491, 501, 503, 607, 524.
542
General Index
Re, 829, 883, 879, 415, 419, 420 ; relation of, to
' Saman, 151, 179.
Rgveda, legend of 9unahcepa in, 68, 64 ; born
of Agni, 256.
Rjujanitrlya, hymn (BV. ii. 18), 490.
Rsi descent, 859, S&O ; asoribed to Ksatriya at
the Rajasuya offering, 818.
Race, use of, to deoide question, 158, 202, 208.
Raibhl, 288, 626.
Rain, continuous as opposed to sporadic, 149 ;
from the moon, 848 ; produced by attitude
of Maitravaruna, 515.
Raivata Saman, 207, 288, 284, 829, 888, 479,
480, 522, n. 1.
Rajanya, 128, 809, 816, 821 ; asks Ksatriya for
a place of sacrifice, 810.
Rajasuya, 29, 50, 61, 68.
Raka, a goddess, 187, 188, 486, second full
moon day, 297.
Raksases, 118, 122, 261,404, 406, 418, 444, 450,
515.
Rama Margaveya, a contemporary of Janame-
jaya and priest of the tyaparna family, 28,
814, 818.
Rathantara Saman, 122, 204, 211, 254, 819,
829, 888, 861, 455, 464, 468, 469, 481, 484,
485, 487, 488, 489, 493, 500, 502.
Ratrisattra, 494.
Red, a symbol of the sun, 492, n. 5 j of Agni,
405.
Redemption, of self by sacrifice, 186, 405,
Refusal to sacrifice for a patron, when justifi-
able, 285, 286.
Reins, of chariot-horses, mode of holding, 160,
426.
Relative clauses, use of, 91, 92.
Relays, use of in the case of horses or oxen for
journeys, 217.
Repeated death, one reference to in the later
Aitareya, 840, n. 1 ; in KB. 27, 47, 486.
Repetitions in the AB., 82 ; of particles, 90 ;
of omitted passages, 497.
Reported speech, 95.
Revenge, practised by person deprived of due
portion (i. e. Raksases) on person depriving,
189.
Ribs, of the animal victim, 26 in number, 189.
Rioe, use of, for sacrifice, 148.
Rice harvest, 869.
Riddle, a part of the ritual service, 250.
Right arm, turning upon, 401.
Rivalry of saorificers, 185, 398 ; of the gods
for the sacrifice, 407.
Rivers, westward course of many, 112.
RohinI, a oonstellation, 186.
Rohita, 80, 68, 64, 65, 801.
Roller (matya), for use in treating ploughed
land, 189.
Rope, tying of knots at end of, 115*
Royal titles, in various parts of the country,
880, 881.
Rudra, 185, 282, 858, 860, 862, 875, 878, 393,
464, 477 ; prominenoe of, in period of the
Brahmanas, 25-27.
Rudras, 114, 126, 147, 286, 829, 838, 416, 431,
511, 524.
9abaras, a tribe, 807.
9aibya, fusmina Amitratapana, 388.
9&kala, a Vedic school ritual, 192, x.
9akalas, offering of, 28, 448.
9akalya, relation of Brahmanas to, 48, 44.
9&ktya, Gaurivlti, a sage, 176.
9&kvara Saman, 207, 229, 829, 833, 477.
9akvarl, 281.
9amyu Barhaspatya, a mythic sage, 363.
9amyuvaka, 868, 871, 887, 888, 892.
9ankhayana Aranyaka, 86, 88, 51.
9ankhayana Grhya Sutra, 86.
9&nkhayana $rauta Sutra, story of 9unahcepa
in, 29, 80; Mahavrata section (xvii and
xviii), 86 ; relation to the Kausltaki Br&h-
mana, 88-41, 44 ; date of, 44 ; ritual in, 50,
51, 52, 58, 54, 55, 61, 67.
9arva, epithet of Rudra, 25, 377.
9&ryata Hanava, 222, 456, 469 ; performs the
horse sacrifice, 886.
9&sa, hymn (RV. x. 108), 827.
9astra, 410, 448, 498, 523, 529.
9atanlka S&trajita, performs the Acvamedha,
886.
9atapatha Brahmana, position of Rudra in,
26 ; relation to Kausltaki, 27, 87, 45, 47, 48 ;
use of narrative perfect in, 28, 84, 49 ; of
anyo 'nyo, 46, 47 ; disapproves use of
a Sadasya priest, 48,
9&tyayanaka form of Gavam Ayana, 57.
9aunaka sacrifice, 367.
9ikhandin Yajfiasena, a sage, 885.
9ilpasj special faatras, 82, 58, 271, 281, 494,
525 ; special verses, 521, 522.
9rautarsi Devabhiga, knew the division of
the sacrificial victim, 290.
9rotriya, ugliness of, mentioned, 127.
9ucivrksa Gaupalayana, a priest, 196.
9udras, low character of, 805, 806, 815.
9ukra cup, 60.
9ukra and Manthin cups, 488.
9ulagava, 51.
9unahpucha, 803.
General Index
543
^unahcepa, 29, 40, 61-68, 808-809.
£unakas, use of fore-offering to Nar&cansa, 187.
(tanfislrau, 876.
^unaslriya or funaslrya sacrifice, 875, 876.
^unol&ngula, youngest son of Ajlgarta, 808.
(Jusmina, Qaibya Amitratapana, 888.
£vetaketu, not referred to in AB., but in KB.,
47, 48, 498.
£yaita Saman, 217.
tyaparnas, a priestly family, 814.
$adhotr, 512, n. 2.
$odacin, 88, 51; 52, 58, 191, 198-201, 489-442.
Saolguna, a place, 388.
Sacrifice, offered to itself by the gods, 119 ;
relation of Visnu and Varuna to, 189;
• • ft * »
victim to be eaten of by the sacrifioer, 186,
187, 405 ; accompanied by surrender of all
one's property, 495 ; must be accompanied
by a fee, 286 ; eating of the god, Soma, in,
866, 416, 484 ; death of, 121 ; as a redemp-
tion of self, 186, 405.
Sacrifice!-, relation of priest to, 28, 24, 166, 169,
285, 286; burning on his own fires, 876, n. 2.
Sacrificial food (jUfd) as cattle, 141.
Sacrificial post, treatment of, 184-186,408-405.
Sadas, 125, 248, 411, 442 ; fire in to be derived
from altar of Agnldh, 160.
Sadasya priest, used by Kausltakins, 48, 290,
442, 498, n. 1.
S&dhya gods, 829, 888, 474.
Sahadeva Sarftjaya, a king, 818.
Sahadevya Somaka, a king, 818.
S&kamacva Saman, 197.
Sakamedhas, 878-875.
Sakamprasthayya sacrifice, 868.
Saman, relation to Re, 151 ; union of, with
three Be verses, 179 ; referred to, 857, 415,
420, 448, 447.
Samaveda, born from Aditya, 256.
S&midhenl verses, number of, in certain rites,
347, 848, 411.
Samnayya, 291, 862, n. 2.
Sampata hymns, 58, 59, 219, 220, 271, 467.
Samvarta Angirasa, a priest, 886.
Sanacruta Arindama, 818.
Sandhi, peculiarities of, 71, 72.
Sandhi Saman, 191.
Saptadaca Stoma, 191, 192, 210, 228, 829, 888,
469, 471, 485, 499.
Saptahotr, 512, n. 2.
Sarasvatf, 152, 244, 264, 823, 871, 408, 414,
417, 426, 486.
SarasvatI, river, 148. 414.
Sarftjaya, Sahadeva, 318.
Sarpana, 151.
Sarpar&jnl, verses of, 248, 511.
Sarpis Vatsi, a sage, 278.
Sarvacaru, place (?), 259, 519.
Sarvamedha, 40, 58.
Sarvaseni sacrifice, 867.
SatobrhatI, metre, 281.
Satrajita, £atanlka, 886.
Sattra, 26, 51, 206-214 ; Ratrisattra, 494.
Satvants, raided by Bharatas, 168 ; kings of,
880.
S&tyahavya Vasistha, 888.
Satyakama Jab&la, a sage, 824.
Saubala, a sage, 278.
Saubhara Saman, 197.
Saudftsas, overcome by Vasistha, 868 ; see also
Sudfts.
Saujftta Ara]hi, 811.
Sauparna Akhyana, 180, 181.
Sauparna hymn, 827 ; see Suparna.
Sausadmana, Yi^antara, 814.
Sautrftmani, 488.
Savitr, 118, 116, 804, 310, 829, 888, 371, 881,
882, 459, 460, 462, 464, 465, 468, 470, 478,
476, 480, 501, 503, 507, 524, and see Surra.
Savitra cup, 482.
Sayana's commentary on the AB., 102.
Season, suitable for consecration, 216.
Seasonal cups, 156, 422.
Secondary conjugations, anomalous forms of,
77.
Seed, analogy with omentum, 144 ; mode of
emission, 161, 162.
Seeds, must be of ten months' or a year's
growth, 218.
Set of five oblations, 152, 418, 419.
Seven, metres used in the Prataranuv&ka, 410,
411, offering verses, at Prasthita libations,
615, n. 1.
Seven Rsis, a constellation, 618.
Seventeen, kindling verses, 407, 408.
Siege, use of to reduce great citadels, 125.
Sight, superior to hearing as evidence, 111.
Silent Praise, 157, 168.
Silver, as night, 298.
Sin, of the father visited on children and
grandchildren, 189, 140.
Sindhu, 128.
Singing, one of the three 9ilpas, 522.
Singular, and plural confused, 508, n. 6.
Sinlv&ll, first new moon day, 195, 297.
Sister, inferiority of, to wife of brother, 187,
188.
Skin, serpent's change of, 259.
544
General Index
Sky, 128, 186; and Earth, 458, 461, 462, 464,
465, 467, 468, 470, 476, 480, 491, 501, 508,
507.
Slaughterer, share in sacrificial victim, 289.
Slavewoman, son of, rejected as a Brahman,
148, 414.
Slaying of Soma in the sacrifice, 185 ; see also
Soma.
Solstice, 452.
Soma, 111, 180-182, 267, 298, 811, 817, 861,
864, 527 ; eaten as the moon, 866, 889, 416,
484 ; slain in the pressing, 185.
Soma shoots, ten metaphorically described,
420.
Somaka Sahadevya, a king, 818.
Som&pa Priyavrata, a sage, 818.
Somacusman Vajaratnayana, a priest, 886.
Son, value of, 299, 800.
South, early ripening of plants in and trade
with, 111.
Speech, 854, 898 ; bartered for Soma by the
gods, 128 ; relation to mind, 188, 245 ; of
successful man imitated by others, 145 ; as
the holy power, 146 ; sevenfold, 147 ; of
Rakaases, 189, 140.
Spell, for defeat of an opposing army, 24, 178,
179.
Stomas, order of, in Prsthya $adaha, 55 ; in
Abhiplava $adaha, 58.
Stooping, in seeking for what is lost, 170.
Stotra, 448, 447. 512, 519 ; correspondence of,
with $astra, 160, 161.
Strainer, golden, used at Mahabhiseka, 880,
882.
Style of the Brahmanas, 96-98.
Subjunctive, anomalous form of, 75, 76 ; uses
of in main clauses, 87, 88, 427, n. 2 ; in
purpose clauses with tit, 98, 94.
Subrahmanya, priest and formula, 260. 261,
289, 513.'
Sud&s Paijavana, a king, 818, 886; see also
Saud&sa.
Sukirti Kakslvata, a seer, 287.
Suklrti, a hymn (RV. x. 181), 68, 281, 521, 526.
Sukta, uses of, 284, 470, n. 2.
Suktavaka, 868, 375, 884.
Sun, theory of motion of, 198 ; born from
fire, 848 ; distance from, 392 ; eye of victim
sent to, 189 ; as a horse, 286, 376.
Sun-maiden, 202, 444.
Sunrise, period of offering the Agnihotra
before or after, 253-$55.
Suparna (RVKh. i. 6 or i. S), 278, 327, 446 ;
Me also Sauparna.
Superlative, with double ending, 74.
Sura, as substitute for Soma, 885, 4S8.
SQrya Savitrl, 202, 444.
Sutra style, 89.
Suture, in man's ctfno, placed there by Rika,
188 ; in head of man, 218.
Sutvan Kairici Bhargayana, a king, 843.
Suyajfia 9*nkhayana, age of, 44.
Svarasamans, 28, 26, 51, 210, 211, 416, 482-
485, 492.
Svarbh&nu, an Asura, eclipses the sun, 482,
488.
Svasti, Pathya, 887, 888.
Svistakrt, offering, 124, 860, 862, 869, 870, 875,
407.
Taboo, of father-in-law in regard to daughter-
in-law, 179.
Taisa, DIksa in, 452.
Taittirlya Brahmana, relation to the Aitareya,
46, 47.
Taittirlya Samhita, rare use of narrative
perfect in, 28; possibly later than the
Aitareya (i-xxiv), 46.
Tame animals, seven in number, 147.
Tandaka form of Gavftm Ayana, 57.
Tanunap&t, fore-offering for, 137.
T&nunaptra, rite of covenant between sacrificer
and priests, 126.
Tanva, Nidana of, 466, n. 1.
T&rksya, as the wind, 212.
Tarksya, hymn, 212, 213, 224, 228, 285, 242,
246, 526.
Tenth Day of the Dacaratra, 508.
Thank-offering, Agrayana not to be regarded
as a, 869, n. 1.
Threefold knowledge, the instrument of the
Brahman priest, 257.
Three steps of Visnu, 271.
Thirteen, cuttings of the victim, 407.
Thirteenth month, 376, 890, 452, 493.
Thirty-three gods, 114, 395, 405 ; Soma drink-
ers, and the same number not, 147, 148.
Thousand, division by three, 271.
Throne, at the Rajasuya, 829, 833.
Thunderbolt, shape of the, 160.
Time for offering the Agnihotra, 253-255.
Time, clauses of, 95.
Tone of recitation, 193.
Torch, carried before animal victim at sacrifice
as symbol of Agni, 142, 148.
Touching the earth, rite prescribed at end of
Agnimaruta (^astra, 189.
Tradition, inferior, of AB. vi-viii, 34.
Transfer of gift wrongly taken to a rival, 286.
Transposed form, of £astras, 476, 513.
General Index
545
Trayastrinca Stoma, 288, 329, 888, 480, 496.
Treta, throw at dice, 802.
Trinava Stoma, 229, 829, 888, 477, 499.
Tricanku, legend of, 86.
Tristubh, 110, 128, 178, 180, 181, 199, 267, 270,
811, 812, 822, 829, 888, 860, 861, 888, 889,
899, 408, 407, 409, 426, 428, 440, 466, 614,
624, 629; treatment of the metre in the
Brihmanas, 101.
Trivrt Stoma, 191, 192, 218,829, 888, 461, 468,
496, 499.
Truth, relation to falsehood, 866.
Tryambaka, 876.
Tura K&vaseya, priest of Janamejaya, 46, 217,
818, 886," 868.
Turayana sacrifice, 86&
Turban, bound over eyes of Gravastut during
his recitation, 269, 620.
Tusnimcansa, 161.
Tvastr, 187, 814, 864, 464.
Twins, expiation on occurrence of birth of,
296.
Udamaya JLtreya, a priest, 887.
Udayanlya, 886-888.
Uddalaka Aruni, a priest, 824.
Udgatr, 161, 248, 266, 267, 268, 269, 289, 808,
879, 486, 442, 627.
Udumbara, tree, 249, 816, 816, 882, 888, 496,
612.
Udvancaputra Saman, 626.
Ugra Deva, epithet of Rudra, 26, 87&
Uktha, 206, 629, n. 1.
Ukthya, 28, 88, 61, 62, 68, 191, 260, 271, 821,
488, 489, 464, 466, 466, 486.
Ula Varsnivrddha, a sage, 886.
Uniting of fires, expiation for, 298.
Unnetr priest, 289.
Upagatr, share of sacrificial victim, 289.
Upanisads, position of metrical, 60.
Upanou cup, 160, 267, 412, 416, 492.
Upasads, 126-128, 176, 186, 194, 886, 891, 892,
896, 898, 486.
Upavaktr, priest, 421, 617.
Upavi Janacrnteya, a sage, 127.
Uolnaras, a people in AB., 46, 881.
Usas, 187, 146, 186, 804, 877, 409, 446.
Usnih, 110, 199, 822, 899, 409, 428, 440, 468,
469, 610, 626, 629.
Utkara, 260, 261.
Uttara Kurus, beyond the Himavant, 881 ;
unconquerable, 888.
Uttara Madras, 881.
V&caspata, Allkayu, a Naimislya priest, 496.
69 [sum. u]
Vadhavata, v. 1. for Vatavata, 866, n. 2.
Vaidarbha, Bhlma, 818.
Vaidhasa, Hariccandra Aiksvaka, 299.
Vairaja Saman, 207, 228, 829, 888, 474, 498.
Vairupa Saman, 207, 288, 829, 888, 469, 471.
Vaicvadeva, $astra, 174, 488-485, 466, 466,
468, 469, 479, 486, 491, 607, 624, nn. 4, 6.
Vaicvadeva sacrifice, 870-872.
Vaicvanara, Agni as, 889, 486, 466, 468, 460,
461, 468, 464, 466, 467, 470, 478, 476, 477,
480, 491, 601, 604, 607.
Vaicya, and cattle, 129 ; asks Ksatriya for
a place of sacrifice, 810 ; position of stable,
484.
Vaja, a Rbhu, 282, 417.
Vajapeya, peculiarities of, 88, 64, 66, 191, 408,
629.
Vajaratnayana, Somacusman, 886.
Vala,268.
V&lakhilya, hymns, 82, 68, 287, 281, 288, 622,
626, 628.
Vamadeva, 621, 624.
Vamadevya Saman, 196, 610, 620, 621.
Y&rayantlya Saman, 479.
Varsnivrddha, Ula, a sage, 886.
Varuna,'ll6, 128, 126, 186, 261, 268, 268, 801,
804*, 806, 828, 829, 872, 878, 889, 418, 448,
449, 467, 469, 626.
Varanapraghasas, 872, 878.
Yacas, a people, in AB., 46, 881.
Vasatlvarl waters, 149, 160, 418, n. 8.
Yasistha, 122, 808, 621, 626 ; overcomes the
Saudasas, 868.
Yasistha, Satyahavya, a priest, 888.
Yasisthas, use of Naracansa as deity of fore-
offering, 187. N
Yasisthayajna, 868.
Yasus, 114, 147, 286, 829, 888, 416, 481, 468,
611, 624.
Vatavata (v. L VadhavaU) Yraacusma Jatu-
karnya, 268, 866 ; Vatavata, x.
Yatsapra, a hymn, 868.
Yatsi, Sarpis, 278.
Yayu, 212, 829, 876, 877, 878, 898, 426, 488,
462, 467, 612, 626.
Vedi, 170.
Vena, as the central breath, 122, 124, 188,
894, 488, 612.
Verse, disguised as prose, 68.
Yibhit, a world of Prajapati, 818.
Yibhus, 417.
Yibhyan, a Rbhu, 282.
Victim, the division of among priests, 80, 289.
Victims, succession of, in sacrifice, 140,
Yikarna Saman, 211,
546
General Index
Villages of eastern country, 198.
Vimada, 227, 471, 522.
Yin&yaka's commentary on the KB., 102, 103.
Viraj, 114, 206, 287, 821, 858, 872, 878, 402,
410, 414, 424, 481, 441, 447, 471, 472, 498,
509, 510, 522, 527.
Vievajit, 28, 26, 51, 52, 211, 281, 493-495, 528.
Vicvakarman, 374.
Vicvakarman Bhauvana, performs the horse
sacrifice, 836.
Vicvamanas, Prauga of, 460.
Vicvamitra, 63, 64, 122, 272, 803, 305, 407, 428,
520, 523.
Vicvantara Sausadmana, a Ksatriya, 314.
Vi9ve devah, see All-gods.
Visnu, 107,* 118, 120, 126, 269, 282, 365, 888,
897, 485, 448, 450, 525 ; see also Indra and
Visnu.
Visnu and Agni, 487.
Visnu and Varuna, 292, 486.
Visuvant, 26, 5l'( 52, 210-218, 485-492, 528.
Vrddhadyumna Abhipratarina, a king, 41, 196.
Visakapi, a hymn (RV. x. 86), 58, 79, 237, 281,
288, 526.
Vrsacusma Vat&vata Jatukarnya, views on
the time of offering the Agnihotra, 28, 253,
366.
Vrtra, 127, 187, 174, 177, 214, 814, 861, 388,
891, 429, 449, 475.
Vyahrtis, 830, 513.
Vyusti form of Dvyaha rite, 67.
Wailing, by mourners for the dead, 140.
Warp, decorations inserted in, 171.
Water, as food of the £udra, 315.
Weber, A., review of Hang's edition of the
AB., 102.
West, forests abundant in, 198.
White, as a symbol of the sun, 497, n. 5 ; of
Soma, 405.
White horse, sun as a, 286.
Wife of the sacrifice^ 884 ; not to become
too uplifted in mind, 480 ; share In sacrificial
victim, 289 ; relation to husband and child,
800 ; question as to offering of Agnihotra by
a man without a, 296, 297; see also Women.
Wind, breath of the animal victim sent to,
139.
Winter solstice, at new moon of Magna, 49.
Wives of the gods, 187, 188, 864.
Women, mode of cajoling husbands, 178 ;
impurity of food connected with, when with
child, 296 ; not to go to the assembly, 888 ;
share in propagation, 159, 364, 424 ; see also
Daughter, Marriage, Mother, Sister, Wife.
Word formation, 79, 80.
Worlds, broader above, narrower below, 126,
897 ; of different deities, 204, 457.
Writing, question of use of, in tradition of the
Br&hmanas, 24.
Yajaagathas, metre of, 101.
Yajfiayaj&fya Stotra, 174.
Yajnasena, $ikhandin, a sage, 885.
Yajurveda, born of Vayu, 256.
Yajus, 256, 329, 833, 379, 420.
Yajyas, spoken exceptionally by Adhvaryu
and Yajam&na, 282.
Yama, 188, 823, 486.
Yamuna, 888.
Yaska, knowledge of Aitareya and Kausitaki
Brahmanas, 42, 48.
Yatis, given to hyaenas by Indra, 314.
Year, of ten months, 300 ; beginning of, with
full moon in PhalgunI, 870, n. 1, 372, n. 1 ; on
the new moon of Magna, 452 ; and see Sattra.
Yudhamcrausti Augrasainya, performs the
horse sacrifice, 836.
Yugas, doctrine of, post-Vedic, 302, n. 6.
Zenith, 480.
SANSKRIT INDEX
a, confused with u in MSS.,
78, 209, 298, 867, n. 2, 407,
n. 2 ; with t, 527, n. 2.
a, stems, irregularities of, 72 ;
gen. plural in -&m9 884,
n. 8 (prose); 808, n. 8
(verse).
a, Sandhi of, before r, 71.
afydj dual in a Mantra, 69.
akar, 2nd person, 76.
akarat, 70.
akarta, 69.
akudhrtcyah (RV. i. 120. 1-9),
79, 894, n. 6.
aktarapanktyah, as accusative,
78.
agnij v. 1. ofn>, 818, n. 8.
acyuta, 407, n. 8.
acha yanti, to be restored for
ucefwayanti, 418.
ojograMtatsan, anomalous
form, 76, 287, n. 8.
aj&yethdh, 84, 69, 75.
ajigrahUan, probable reading
for ajagrabhaisany 287, n. 8.
ajitapunarvanya, 811, n. 1.
ajHdsamy 76.
atkt declension of stems in, 78.
ahjati, 8rd singular, 108, 408,
n. 5.
arljayah, as adjective, 428,
n. 1.
ati, with accusative, 88.
atigraha, with gen., 529, n. 1.
atibhdferan, w. r. for °eti bha-
sertMf 444, n. 8.
atimumucdnafa 77.
atimoksam&nahy 78, 486, n. 6.
aiimoksyamdna, v. 1., 486, n. 6.
aUriktokthOy 61, 511, n. 1.
atifans, construction with, 82.
atifansana of Stoma, 82, 264,
n. 5.
aCt, 72.
atrakala, as compound, 449,
n. 8.
atha, following a gerund, 89,
801, n. 11.
atho . . . u oat, 90.
adarfat, wrong reading, 526,
n. 12.
adarfah, 69.
adidet, 75.
adrvktah, w. r. for adhrukfafyy
76, 888, n. 5.
adhi, with accusative and
ablative, 88,84 ; with geni-
tive (adhUasfhire), 808, n. 8.
adhibhutam, 459, n. 1.
adhlyata, 808, n. 8.
adhy&sa, 468, n. 2.
an, declension of stems in, 78.
an, alleged use of, as a nega-
tive prefix to a finite verbal
form, 78.
an: abhyapdnet, prdnet, 75.
anaddhd puruta, 296.
anamnamuhk, 85, 418, n. 11.
anavardddkyai (or anapa°), to
be replaced for anava-
rdrdhyai, 516, n. 2.
anucchindan, 851, n. 5.
anujapa, 458, n. 1.
anutedram (v. 1. anutsdram),
77, 194.
amtd&yikUardm, 480, n. 8.
anunirupyate, 407, n. 2.
anuparyagufr, 76.
anupravadisma, 76.
anuMuatkara, use of, 155, 188,
261. '
anuvasatkr, with genitive, 88.
anuvddisma, 76.
antiwaYi, with genitive, 870,
n. 1.
anu^ansa, 458, n. 1 ; anu-
fansana, 500, n. 4.
amuthyd, 112, n. 4.
antuamtya?, 402, n. 7.
aniumast, 68, 75.
anutsdram, w. r. for anufadram,
77, 194.
anrnatdyai, 421, n. 2.
anoralAd$, correct reading for
manorathdh, 102, 202, n. 2.
ankarayanti, 77, 415, n. 2
477, n. 8.
anfcroof, 80.
andhasy 444, n. 1.
anyatra, with ablative, 84.
anyo 'nya, 46, 47, 78.
apajighndie, w. r. for apaja-
ghnate, 108, 518, n. 8.
aparidatdyai, meaning of, 517,
n. 2.
apatprnvata, 75.
apahardt, in a Mantra, 69.
apapOy euphemism for slayer
of victim, 406, n. 3.
apdhata, doubtful form, 75.
apt, v. 1. for abhi, 504, n. 4.
apt yadi, 92.
apidadhuhy imperfect or per-
fect, 87.
apinahyuhj doubtful reading,
34, 96, 259.
apigasah, infinitive with purd,
77.
apepsety w. r. for upepset, 369,
n. 2.
aporevatyai, verse (RV. x. 80.
12), 79.
apracutydm, 73.
aprayate, doubtful sense, 255,
n. 2.
aprdptdh, active sense doubt-
ful, 89, 414, n. 1.
aphtilakrstdn, 495, n. 1.
abrdhmanoy 119, n. 13, 147.
abrahmanokta, 119, n. 13, 147.
abhi, with accusative, 84 ;
apparently with ablative,
84.
abhigrdsam, 77.
abhUaram, 78.
abhidhdnatare, 74.
abhivdnyavatsd, derivation of,
290.
548
Sanskrit Index
abhivi-jtid, with participle, 89 ;
abhivyajdrtimah, w. r., 86.
abhiputdt, in a Mantra, 69.
abhifificdnOf perfect participle,
77.
abfUsam-jHd, with dative, 82.
abhimm-pad, with accusative,
88.
abhitvarydh, w. r. for dbhl-
toary&y 517, n. 1.
abhyasufavuh, 75.
abhyahanat, 75.
abhydgdram, 448, n. 2.
otoyfiyoc/urt, v. 1. ooAydgacAa/,
877, n. 1.
abhyctrabdha, 502, n. 1.
am, gerund in, 89.
amdvdsyd, properly time of
conjunction, popularly ren-
dered * new moon ', 857, n. 2.
amuyd bhilt, 877, n. 2.
ay&Usi, 76.
aymamdri, correct reading in
AB. viii. 25, 840, n. 1.
arakfohatOj as a compound,
449, n. 8.
ardjd, v. 1. for rdjdt 888, n. 4.
atjdtai, 75, 87.
arjayadhvam, w. r. for iirfa-
yadkvam, 517, n. 1.
arjati, doubtful reading for
arjasoa or arjdsi, 75, 88, 192.
amok, with ablative, 84.
arfavat, 80.
afopsoto, 69, 805.
atiptata, v. L for afopsoto, 805.
avadyotayati, v. 1. for avajyota-
yati, 77.
avapadyeyam, wrong reading
for avapadyeya, 84, 69, 75.
avapdddi (AB. iv. 18 has
avapdtdC), 210.
avarodhana, 208.
ora-varf, with genitive, 88.
avdksam, play on vdc for awM-
aam, 72, 129, n. 5, 826, n. 4.
avdntandd, 156.
avijiti, or v&tfi, 809, n. 12.
a©vfJ<Ma*, OTvijHdiahiS90) n. 9.
arivdfcya, 247, n. 1.
avihrtOj 199, n. 8.
aoeA, 85, 418, n. 11.
avyOdha, form of Dv&dac&ha,
60.
of, with genitive of owner, 88.
afanayajMrita, 80, 84, 79.
afayat, 175.
afnt, v. 1. for Agni, 818, n. 8.
apaddhaydfrngdni, doubtful
reading, 209, n. 1.
c^vahj w. r. for ptf , 228, n. 2.
oftf, play on astou, 458.
OfttiMMtO, 69.
as, subjunctive forms of, 75,
76.
asattfcd£,76.
asamaram, 898, n. 5.
asathbhinnam, doubtful sense,
528, n. 4.
asammugdhyai, 78.
aricdmahai, w. r. for asicd-
mo/»t, 76, 877, n. 2.
aatikdma ha, w. r., 877, n. 2.
asunttin or asanva*, 209.
asm&ka, genitive in a Mantra,
74.
asydth&h, 75.
ah, with dative infinitive, 88.
aha, 90.
ahaiva, 90 ; after negative, 90.
ahan, ahani, 78.
aharahahfasya, hymns, 58.
ahirbudhnya, as name of
passage, 486.
ahfrtdt, doubtful form, 75, 477,
n. 2.
oho, possibly interrogative,
885, n. 2 ; kith mid . . . oho
«>M,90.
d, with accusative and abla-
tive, 88, 214, n. 1, 864, n. 2.
d stems, irregularities of, 72.
dt irregular Sandhi of, 71,
421, n. 2.
dkfyanty of days (perhaps for
dkfiyatd or drksyanf), 209.
dgan, force of, 116, n. 5.
dgantu, sense doubtful, 850,
n. 8.
dgwr, 155, n. 1.
dgmpdtntoaO, 516, n. 5.
dcatwram, 864, n. 2, 892, n. 6.
djarodam, 88.
d-df, use of in AB., 81.
dnantarydtprayoga, doubtful
sense of, 497, n. 1.
dndksipyah (comm. purndh),
impossible form, 527, n. 8.
dntam, 88.
dpaHy 76.
d-pad, middle of, 85.
dpayUa, 75, 866, n. 2.
dpah, accusative, 78.
dptydt, w. r. for apiydt, 447,
n. 1.
dptoh, probable restoration for
dpnoi, 824, n. 2.
dpriyah, nominative, 78.
dbhatih, doubtful sense, 808,
n. 8.
dmantraydto eakre, 808, n. 12.
dydfai, w. r. in Sayana for
aydthsi, 168, n. 8.
araiam, 88.
drmyaj 818, n. 2, 821, n. 2,
858, n. 2, 410, n. &
dlambana, 446, n. 1.
dlidobhayifdt, 78.
dvdm, 46, 74.
d-ivfe, with dative, 82.
djooe, infinitive, 77.
dhuH, etymology of, 108.
dhvayUa, 75.
d-htx, use of middle, 85, 529.
t , declension of stems in, 78.
t, with participle, 428, n. "2 ;
upaprdyata, 75.
tnktva, doubtful form, 826,
n. 4.
idayati, 77.
idd, 862, u. 1, 421.
itiy construction of clauses
with 98-95, 109, n. 6 ; in
enumeration, 81, 882, n. 2 ;
omitted at end of quotation,
170, n. 2, 297, 406, n. 2,
417, n. 6, 440, n. 4, 484,
n. 4, 485, n. 8, 487, n. 1,
508, nn. 4 and 6, 520, n. 7 ;
in a Mantra, 266, n. 8;
alleged omission of, 887,
n. 2, 414, n. 2; uncertain
meaning, 127, n. 4, 158,
n. 4, 811, n. 1, 415 n. 4.
iU nvai, 89.
iU Ma ana, doubtful use pre-
ceding gerund, 801, n. 11.
intsva, possible reading for
enksva, 72, 326, n. 4.
irdputfih, w. r. for ird jnutifc,
824, n. 8.
too, almost = eva, 89.
ifayaUj 517, n. 1.
Sanskrit Index
549
tot*, nominative, 78.
is&dh, ablative, 73, 418, n. 4.
isvai, 78.
i, declension of stems in, 72,
78.
i in optative for e, 75.
i in cpda. with krf 78.
ikfata, 74.
ik$dm dao, 804, n. 4.
ips, with t#a (v. 1. apa), 869,
n. 2.
tyuA, 75, and see anusamiydt.
tfe, 75, misinterpreted by
S&yana, 282.
ipara, with infinitive equi-
valent to a fatural expres-
sion, 92 ; yadi wo, 88, 404,
n. 5, xi; construed with
a plural, 81 ; with genitive,
81, 89.
u, confused with a in MSS.,
78, 209, 298, 869, n. 2, 457,
n. 2.
u, declension of stems in, 78.
u, Sandhi of in torn v nhi, 805,
n. 7 ; earn v enkna, 826, n. 4.
u, uses of, 90 ; u cet, 92 ; u to
«», 90; ufta. . . u Aa, 90;
Aimu, 90.
u to era, 90.
ukh&satnbharantyd, 451, n. 8.
uoeaftramctf, w. r. for uccakrdma,
76.
ujjvalayate 7i, w. r. for i*#ba-
toynta + tfi, 444, n. 8.
ufa, 90 ; uta va, 90.
utk&fam, &>*j n« !•
uttarattdifid&At, 72.
uttardm, 810, n. 2.
uttenda, 862, n. 2.
utfAtiaA, v. 1. for uttMAan, 802,
n. 6.
utpdthayati, 77.
tffersfaf, w. r. for utsntd, ill,
n. 8.
udailcah, w. r. for wlantyah,
807, n. 2, xi.
udaprapatot, doubtful form, 74,
75, 185.
udayantyOy 886, n. 2.
uddcdryoy corrupt reading,
287.
udanay 208, 886, n. 2.
uddyitator&m, v. 1. uddyi ni-
taram, 78, 480, n. 8.
uduhya, 77.
ttd-dhartavai, with aA, 77.
udyatoate, 447, n. 8.
udytoam, 75.
udrodhatuty 208.
wwayana, mode of perform-
ing, 291.
unmula, 46.
upabkrt, 859, n. 1, 860, n. 2.
upaiakta, v. 1. upavakiar, 421,
n. 2.
itpafAatxim', v. 1. for upadha-
vdmi, 86, 804, n. 5.
upa-pad, 806, n. 11.
upaaamagrbhnatj 75.
upcutrtah, v. 1. for upafrtdaA,
880, n. 8.
upastha, 400, n. 8.
updfyu, sense of as contrasted
with nirukta, 850, n. 4.
wpfirtfuyfyo, 861, n. 4.
upaptcUardm, 74.
updfoift&Aya, with genitive, 88.
upetaf irregular form, 69, 808,
n. 6.
upepset, correct reading for
apeptet, 869, n. 2.
upodaka, v. 1. for apodaka, 447,
n. 2.
uMayrtopcoftra, 887, n. 2.
uruka, « owl ' (for correspond-
ence with ravOd ravat), 72,
140, n. 1.
«, declension of stems in, 78.
a, 72.
utf,10&
Hrjayadhvamyto be restored for
af?ayadA«am, 517, n. 1.
urjenOy w. r., 408, n. 2.
tJA : perhapB seen in udOhya,
nirHhya, 11.
tihufi or aAufi (a + flAuti, rather
than (add + uAtqi), 77.
rtebarhiskan, 79, 449, n. 8.
rdh, with accusative, 82, 107,
n. 8 ; with accusative and
locative, 88.
e and o confused, 514, n. 8 ;
and ai confused, 144, n. 2.
e&afrutf, 49.
dcaika, 47, 78.
enktva (O-inkfoa), doubtful
reading, 72, 826, n. 4.
ekUsthdna, with dative, 82,
500, n. 9.
efovai, infinitive, 77.
edj with accusative of excla-
mation, 82, 89, 144, n. 2.
encti, as nominative, 74.
eta, use of, in sentence con-
struction, 96, 97.
efowst, 80.
aikddaf&kfe, doubtful reading,
255, n. 2.
aikfydma, 457, n. 1.
ait or ed, 89.
o, use of in recitation (nyH-
nkha), 281, 288, 494, 526.
odman, 870, n. 2.
om, 256, 409 ; contrasted with
totta, 809.
an, Sandhi of, 71.
ka, use of as affix, 79, mis-
understood by Sftyana, 217,
n. 4 ; as an infix, 69, 509.
ka, apparently indefinite in
na rot /cam, 84 ; indefinite
effect in kah avid, 84.
ka, as Praj&pati, 178, 878, 879,
n. 2, 454, 488, 484, 521.
katifadaha, 79.
kadvant pragcUha, 58, 521.
karavat, subj. with va$at in
prose, 427.
karisyat, ' future ', 80.
kartr : rdjakartdrahy 79.
kaipatOy doubtful form, 826.
n. 5.
fagrayifan, w. r. vdci kalpayifan
for arrttikalpayisan, 74, 188,
n. 1.
kavasorH (Jcavafd-ur*), 189.
kaf city indefinite, 84.
kacyapd, dual in a Mantra, 69.
kdmayita, 75.
Aim fas ca, 84, 858, n. 1.
kim ti, 90.
Atmpunifa, 140.
kildaiy misread in MSS. and
edd., 492, n. 7.
kUoosd, 289.
kirtayotiy with genitive, 88.
550
Sanskrit Index
kurvat, * present ', 80.
krnav&tka, in a Mantra, 69.
krta, 'past', 80; throw in
dicing, 802, 892, n. 6.
kfdhij repeated from a Mantra,
70.
kram : uccaJcrdmcU, 76 ; ati~
kramdt, 75.
kriirarxsody v. 1. for hruravahdy
608, n. 5.
klapsyete, 77.
ksdmavant, as an epithet of
" Agni, 298.
ksetiy with part, as etymology
of Pariksit, 74, 288.
kh and s, confused in MSS.,
856, n. 5.
khyd, prati-, « foresee ', 252.
g and f, confused in MSS.,
818, n. 8.
gach&n, 78 ; samgachdtaiy 78.
gatavat,80.
gdy with ablative, 478, n. 2 ;
anuparydguhy 76.
CToiMtiani, gen.pl., 70, 808, n. 8.
gunalopa, 498, n. 2.
guptyai, 78.
prMltoA, 77.
grhj forms in M», 75.
godyusi, 79.
ffopifcr, 266.
yras : abhigrdsam, 77.
ytdva^, ace. of glau, 88.
gfctf, with dative, 870, n. 3.
c and j, confused in MSS.,
802, n. 1.
ca . . . cay 808, n. 8.
cakrvat, « past \ 80.
cafes, vy&-9 248, n. 2.
caiuhfastim, in nominative, 74.
canasUa, used in address, 111.
caranyat, v. 11. caranj/ef, caran-
ydty 885, n. 8.
caratf, 69, 99, 802, n. 5.
ced, u ced, 92.
cest, 444, n. 8.
cyavayatiy 108, 415, n. 2.
cAtci, UG-cAtndan, 851, n. 5.
j, confused with c in MSS.,
802, n. 1 ; with c, 886, n. 8 ;
j% with ny, 400, n. 5.
jagatkdmyd (instr.), 72.
jagknOte, apa-f to be read in
KB. xxviii. 8, 518, n. 8.
jancukantf epithet of Agni,
295.
Janamyayaka, diminutive
form, 79.
janah, v. 1. for cana, 802, n. 1.
janitoh, active infinitive, 127,
n. a
jas, oausitive gerund of (n»-
jdsya), 187.
jdgriydty doubtful reading for
jdgrydt, 84, 75, 848, n. 2.
jami and jdnm, at end of com-
pounds, 78.
ji : vijigydnaf jvytisita, jigUUa,
77.
jighnato, apa-, incorrect read-
ing, 518, n. 8.
jighyatiy 84, 74, 848, n. 2.
M*1 *«fc 77.
jive, misreading for/it**, 296.
jus, with genitive, 88.
juhaodtha, 75.
juhU, 859, n. 2, 860, n. 2.
jtirya, v. 1. for dhirya, 452,
n. 1.
je$atha, rare form in a Mantra,
617, n. 1.
jKapaycL, doubtful form, 69,
806, n. 18.
jHd, Mm-, with dative and
locative, 88; abhivi-, with
participle, 89 ; prajdnSiha,
78.
jy and dy, confusion of, 77.
jyoktamdm, 78.
na, irregular Sandhi, 71.
t and ihy confused in MSS.,
224, n. 7.
tat, yatra-tat, 98.
tat tad iti 8 n, $i, 811, n. 1.
tatsthdna, with dative, 82 ;
see also etaisthdna.
tad etat, introducing a quo-
tation, 108, n. 3, 508, n. 5.
tanoahy accusative, 78.
tarisydmah, v. 1. for carieydmah,
880, n. 1.
tasmat, use in sentence con-
struction, 95.
fasti, in an etymology, 74.
tithi, not known to Br&h-
manas, 297.
tirofcty, nominative, 73.
tifthadhvam, doubtful reading,
807, n. 16.
tusttirtamana, 77.
ffifnimeaftsa, 157, 258.
trayastrincatya, 74.
tragi vidyd, meaning of, 47.
tridiva, 488, n. 2.
frtpocu, 488, n. 2.
tripuruia, 828, n. 1.
tredMhihita, 449, n. 8.
tryanVcd, form of Dv&dacaha,
60.
tryaryamd, 469, n. 1.
toad, used once only (cf. JB.
ii. 374), 442, n. 3.
toariiydmah, v. 1. for caritydmahy
880, n. 1.
th and i, confused in MSS.,
224, n. 7.
daksindy derivation from daks,
427.
ddktin&y adverbial, 886, n. 1 ;
misreading for daksinam,
527, n. 2.
da, with genitive, 83.
dddhdra, 76.
dtksitahy or adVutiah, 885, n. 1.
didasitka, in a Mantra, 69.
dldhdya, 76.
dwniktokta, 117, n. 13.
duhitorn&m, scansion of, 100.
duhty 75.
drt or dhr, 494, n. 2.
drptay 139.
drbhy alleged root, 856, n. 2.
drc : adrdk, 74.
deva, ' king ', 458, n. 8.
devajdte, 474, n. 10.
efetwtyd or, dsratyd, anomalous
form, 79, 511, n. 8.
devuyajana, 810, n. 8.
devararman, 127, n. 1.
devasUy 458, n. 1.
daiva veda, 308, n. 8; ddya,
306, n. 14.
dosam, in a Mantra, 69.
dy, confused with d*y, 522,
n. 8 ; with^V, 77.
dydvd, nom. feminine, 73, 318.
dravya, 404, n. 7.
Sanskrit Index
561
drupada, 68. I
dvyanidn, w. r. for vyantdn,
451, n. 2.
dvandva, construction of, 47.
dvdpa9lcdfyau, 74.
dft, variant for t in V&dhAvata,
866, n. 2.
dAdpayott, with instrumental
only, 82.
dh&ma, as opposed to pathos,
408, n. 1.
dh% : dldAaya, 76.
dhr : ddihara, 74 ; or dr, 494,
n. 2.
dftrtyat, 78.
dtoft, in imperative, 69.
na, use of, 90, 94; v. 1. for
nah, 866, n. 2, 478, n. 2.
no, among gods «= om, 136.
nobftoyantf, 77.
naft/iyastoa, 400, n. 2.
namnamu^ v. 1. for anamna-
wi*^, 75.
nah : aptnaAyuA, 76.
ndnd p-dnftiya, uncertain sense,
802, n. 1.
ndbheh, artificial explanation
of, 76, 122, n. 2.
nahaiva, beginning a sentence,
90.
nij&sya, causative gerund of
nijas, 187.
ninyufr, incorrect reading, 72.
mntyoja, wrong reading for
myuytfa, 80, 84, 76, 808,
n. 2.
ntnrtta, 225, n. 11.
ninrtti, 80, n. 2, 225, n. 11,
465, n. 7.
nmtroatt, 88.
nirdg&h, doubtful sense, 414,
n. 2.
niruhta, contrasted with
ttpdnp*, 850, n. 4.
nirtihya, 77.
mr-mO, with accusative and
nominative, 81.
nisadvara, v. 1. for nrtadvara,
802, n. 1.
nitkakanth(i)yah} scansion of,
100.
nihnave, 74, 128, n. 8, 805, n. 9.
nihnavate, w. r. for nihnuvate,
74, 128, n. 8.
ni-hnu, 128, n. 8, 805, n. 9.
m'Afdna, doubtful reading, 80,
84, 76, 808, n. 8.
nthfydna, correct reading for
the preceding, 808, n. 8
nl : samnayan, 862, n. 2.
ni, 72, 284, n. 8.
nicaistardm, 78.
nu, 90.
nrtadvaroy 802, n. 1.
netah, impossible reading in
AB. vi. 85, 286, n. 1, xi.
ned, construction with, 94,
140, n. 1, 889, n. 6, xii ; per-
haps to be read in AB. vi.
86, 286, n. 1.
nedfyastdj 79.
naivaiva, 90, 286, n. 8.
no ... no, 90, 285, n. 2.
nyuljan, 74.
nyiinkham, gerund of nytimkh,
77.
nyHnkhayati, 77.
nyUHkhamanaka, present parti-
ciple of nyHnkh with affix
to, 79, 494, n. 8, 528, n. 8.
nv etdpi, 612, n. 5.
tioot, 89, to be restored in
AB. ii. 9, 866, n. 1 ; in
KB. xvii. 9, 444, n. 8.
p and bhj confused in MSS.,
604, n. 4 ; and y, confused,
251, n. 2.
pakfa, pakfos, sense of, 856,
n. 8, 887, n. 2.
panJdlh, as nominative, 78.
pat : dpatij 76.
patanga, name of a hymn
(RV. x. 177), 491.
patoyaA, as accusative, 78.
pad, abhisarh-, with accusa-
tive, 88.
pada, ' word ', 80.
pad&vagr&ham, 80.
payasyd, 152.
parattat, or purasUU, 482,
n. 2.
paraa, 891, n. 1.
paran, neuter, 78 ; adverbial,
848, n. 1.
pard9icint 74.
pari, sense of in apartditdyai,
617, n. 2.
parigdta, with m&9 76.
parigrahUyan, suggested read-
ing for the following, 866,
n. 4.
parijigrahityan, wrong form
tor parijigrafMony 866, n. 4.
parininyuhy doubtful reading,
72.
pari'vadj 878, n. 1.
pariv&pa, 152, n. 8.
paripit, bricks in the Agni-
oayana, 268.
parifrita, 896, n. 2.
paripriyete, doubtful form, 77.
poffpsa, 72.
Parucchep&t, w. r. torparucche-
pdh> 478, n. 1, xi.
parnafar, alleged stem, 74,
291.
parnasrtkd, dual in a Mantra,
69.
paryagrahaifam, irregular and
doubtful form, 76.
paryajet, 72.
paryat, 72.
paryastavat, 80.
parydna, 72.
pofcd, 78.
pafc&t, doubtful sense of, 857,
n.2.
p&thas, as opposed to dhdma,
408, n. 1.
p&thayati, apt-, 866, n. 2.
pidrbhyo, w. r., 856, n. 2.
pibavat, 80.
punfcaJydyanam, probable
reading in KB. xxvii. 1,
508, n. 5.
putraka, 79.
punardvfitarn9 80.
puytarnfafffcifji, 80.
punarmrtyu, only in KB. xxv.
1, 27, 47, 486 ; of. in latest
part of AB. (viii. 26), na
punar mriyatt, 840, n. 1.
purast&t, variant for puras,
807, n. 8; doubtful sense,
867, n. 2 ; w. r. for parast&t,
482, n. 2.
purd, with ablative, 84 ; with
present indicative, 86 ; with
infinitive, 88.
pttrufOy insertion of syllables
of, in RV. iv. 81. 8, 196.
f*fdA, pefo*, alternating in one
passage, 171,
552
Sanskrit Index
paurnamdsl, definition of, 857,
n. 2.
pragrdham, 80.
prac&rlh, 76, 116, n. 4.
prajanayan^ 75, n. 1, 76.
prajdpati, oonfusion with pro-
jdti, 448, n. 1; doubtful
sense of, 526, n. 16.
prajighyaHy 84, 74, 848, n. 2.
pra-ni, with locative, 82.
pratapeta, unusual reading,
448, n. 8.
pratamdm, 78.
prod', apparent omission of
before prati°t 421, n. 8.
pratikdmina, neuter, 81, 429,
n. 4.
prati-kky&ya, foresee', 252.
praUdadhy&t, wrong reading
tor paridadkydL, 400, n. 6.
pratirundhet, 75.
praH-vadh, with genitive, 814
(vii. 28), n. 1.
prativecfl, 816 (vii. 82), n. 1.
praftjya, wrong reading for
pradifya, 457.
pratisthdniya, 77.
prafiiflram, 77, 478, n. 4.
pratyakfoiamdt, 78.
pratyagrbknan, 75.
pratyaravUsi, 76.
pratyavartikya, 77.
pratyuikramata, 477, n. 1.
pratyuttablmuTun, 74.
pratyupahavoy of Aeh&vaka,
421, n. 1.
pradh&nakatiAfi, 861, n. 1.
prapady formulae of recourse,
408, n. 1.
prayaU, doubtful sense, 255,
n. 2.
pravartafdai, doubtful form,
76.
pra/oalhya, 285, n. 2.
pravibh&vayitantiy w. r. for
°bibhdvayifanH9 78 (mis-
printed), 226, n. 8.
pravrt&totiiy 408.
pravliywan, doubtful reading,
77.
prafasd, 189.
praftikriya, name of a hymn
(RV. vii. 84), 478, n. 4.
prasti, 887, n. 2.
prasaviy or prototovt, 404, n. 7.
prasavya, sense of, 404, n. 7.
prasisakt&ni, wrong reading,
609. *
prasisrksdni, 69, 508, n. 5.
prasisrktdmiy 508, n. 5.
praswcdn, false reading, 452,
n. 8.
praqptyan, false reading, 418,
n. 2.
praardvayaniiy or prasrdpayanH,
77, 858, n. 4.
prahdna, 515, n. 1.
prdky with ablative, 84.
prfytidfct, late form, 47, 858,
n. 6.
prdclr udlclhy 858, n. 5.
prdcya, probably false reading,
400, n. 6.
pr&9lcahy to be restored for
prdfcam, 875, n. 4.
prdna, 886, n. 2.
prdnety 75.
pr&paty w. r. for prdpa, 76.
pr&yaifiya, 886, n. 2.
pr&vcuianta, 209.
priEvorfcfty, 76.
piuti, 95, 96, 184, n. 2.
pa, confused with &A, viribhita,
227.
pAoflAarano, 450, n. 8.
phdlakrftdnj 79.
pfoWlfcorana, 450, n. 8.
&ad«a, 888, n. 2.
batifthatama, 74.
taAu, 'plural', 80.
bahura, in a Mantra, 72.
bahur&triy doubtful reading,
442, n. 2.
bibhdyOy 76, 86.
brhafiirfiya, a compound, 488,
n.8.
brhatpjrtthamy doubtful if com-
pound, 221, n. 11, 820, n. 2.
brahmanah parimam, 842, 848.
brtihmana, i explanation ' of
a ceremony, 84, 127, 878,
n. 1.
bruy with aoc. of person spoken
of, 884, n. 8.
brOydhy v. 1. for brOydt, 70, 606,
n. 14.
bh and p, confused in MSS.,
604, n. 4 ; andy, 408, n. 1.
bkak$, with genitive, 88.
bkaksista, 75.
Bhwatarnbha, 72.
Bharaidm, (?gen. pi.), 70,
n. 1.
bhl : btohdya, 76.
bh* : prabibhdvayifcmti, 78, 226.
bkutihy doubtful reading and
sense, 800, n. 8.
bhtimi, forms of, 78.
bhUhy bhuvah, star, use of these
formulae, 157, 161, 255.
bkr : samjabhruh, 74.
bkr&trvyahd, as neut. nom., 75.
bhrdirvyab, or (afthrdtfvyah,
405, n. 8.
tit and n, variation of in
readings, 808, n. 10, 804,
n. 5, 508, n. 5 ; mdpagdh,
806, n. 10; omission of;
414, n. 4.
maiya, 189, 410, n. 4.
mad, represented by modaiva,
429, n. 8, 488, n. 5.
man, with participle, 89 ; with
adjective, 414, n. 2.
manusyardjHdm, 79.
manorath&h, w. r. for anora-
Ihdh, 102, 202, n. 2.
martya, w. r. for maiya, 410,
n. 4.
mah&nagnl, w. r. for °nagn\
71.
matarfflra, 857, n. 6.
mahdhna, 857, n. 6.
mdy with injunctive, 75, 88,
90, 98 ; variant for no, 806,
n. 10.
md i mimet, 75.
mUrakftyd, instrumental, 72.
mimet, 75.
mue : passive forms from, 77 ;
see also atimokfomdna.
mtif ft At, 78.
Mxidipa, v. I for MUtiba, 807,
n. 2.
mMft(t)ydn, scansion of, 100.
memmahe, 509, n. 6.
metyan, 212.
y and jf confused in MSS.,
299, n. 4, 400, n. 6 ; and
p, confused in MSS., 251,
n. 2.
Sanskrit Index
653
ya, construction of clauses
with, 81.
yaj, middle and active, &e.,85.
yajuftnatyah, bricks, 268.
ya*, sense of, 117, n. 2.
yal kimcitkam, 84.
yafra, denoting occasion, 98.
yaihd, in clauses of com-
parison, 69fc92, 08 ; possibly
with a relative (yathd yas or
yathdyas), 96, 471, n. 1.
yathdhdmapraydpyah, 77, 815,
n. 2.
yath&yatkam, v. 1. for yathd-
ycUanamy 401, n. 2.
yathcpapddam, 77.
yad, constructions with, 92,
94, 96, 96, 97, 299, n. 2.
yadi, 92 ; curious use of, 498,
n. 8 ; aa yadi, 89, 816, n. 1,
866, n. 1 ; yadi no, 88, xi.
yady a, a misreading for yady
u, 78, 298.
yafas kirtim, in a Mantra, 72.
yasm&t . . . hi, 127, n. 4.
yd: yathdkdmapraydpya, 77.
ydiayan, 76, 88, 116, n. 4.
ydmaki, 608, n. 6.
ydvathdmam, 89.
y&vadaham, 468, n. 2.
yuktavat, 80.
yuj : nimyoja, 7±«
yufftJnawtf, 80.
yuwm, 74.
yiwfiM, unnecessary conjecture
for yufmfin, 808, n. 6.
yeycu&mahah, 78.
ya yojamofe, 860, 861.
yont, forms of, 78.
yofon, * feminine ', 80.
r, preference for in AB., 72 ;
lingualizing effect, 71.
rakfobkd$ahy 189.
rajat&h, v. 1. for roforulA, 886,
n. 8.
ratavat or raihavat, 80, 224,
n. 7.
raihantarcmij w. r. for riUtafi-
taram, 488, n. 4.
rardfyS, 181.
raforulA, v. 1. for rajatdh, 886,
n. 8.
rftfaAarftlraA, 79.
rajajmtroy 806, n. 18.
70 [■*••. u]
ritfomdtra, 27.
raja, v. 1. for an*#, 888, n. 4 ;
mantifyar^Rfim, 79.
r&thantaram, correct reading
for rathantaram, 488, n. 4.
riricOnOy perfect participle, 77.
ru, ' cry ' and ' cut ', 69, 140.
rudriya, substituted for rudra,
186, n. 8.
rudh : praUrundhet, 75.
rebhati, 127, n. 4.
romdni, 72.
I and r confused, 426, n. 1,
447, n. 5.
lajjam&na, 46.
Upsitavyam, 77.
Jotek,46.
fomapna (M ; cf. dboAanfo^ in
KB. xvii. 9), or romapna,
425, n. 1.
vacasO, 606, n. 6.
vad : ova-, with genitive, 88 ;
pari-, with accusative, 878,
n. 1 ; udydsam, 75 ; anupra-
vadisma, anucddifmOj 76.
ttuiataaA. 76.
wwfctoada, probably intensive
in sense, 800.
vadh, with prutf, 814, n. 1.
floyum, plural of majesty, 856,
n. 2.
varitydmah, v. 1. for carifydmah,
880, n. 1.
varnOf 'letter', 80.
wafat call, 168, 206, 861, n. 4,
628,626.
vofaikaravat, 427, n. 2.
rafatk&ra, as a deity, 147.
ww, with locative, 88.
vah : tifaqi, 77 ; aamvah&rahai,
841, n. 1.
ttf, 'or', 90, 406, n. 8, 415,
n. 8, 487, n. 6.
vd - vai, 89, 416, n. 8, 487,
n. 5.
vajavant, 149, n. 7.
v&jina, offerings, 867, n. 1,
871, n. 1.
*K, 247, 248.
vdtdpi, 512, n. 4.
v&nto na mrttfntt, oorrect read-
ing of avdtico 'mtntrvdHcij
888, n. 1.
vdrayadhvat, in a Mantra, 69.
MM, 89.
vdvdtd, 178, n. 2.
tri-gOj with accusative, 422,
n. 4.
vicakfatuiy used in address,
111.
vickand&h, neuter, 78.
vijajHuh, necessary correction
in KB. xzviiL 1, 514, n. 2.
vtfigy&na, perfect participle,
77.
vtfiff, or avijiil, 809.
utffcata*, or ovyftUa*, 890,
n. 9.
vftortfm, needless conjecture
for vi, 804, n. 20.
vidmaaiy in a verse, 69.
vidr$, 76.
vfflAattaya$, force of, 849, n. J.
vibhdga} in lieu of vibhakti, a
sign of later date, 290.
vimathnaU, v. 1. for vibadhnate,
515, n. 1.
vimadan, 75, 471, n. 8, 477r
n. 1.
vmfdh, 865, n. 8.
viripkitam, 80.
viribhita (of. M's reading dfe-
bhantab in KB. xix. 7), 227,
n. 2.
vivdcanoy 808, n. 5.
vividdna, perfect participle,
77, 268, n. 1.
ripto, 226, n. 11.
vitpandamdnam, v. h for «*t-
yandamdnamt 261, n. 2.
zUranaata, 74.
viharana, 440, n. 2.
viAanmto, 74.
vihfa 496, n. 1.
vi-hve, 806, n. 7.
tftw, 72, 90.
vrj: prOvdrkjlh, 76; see also
vrnjfyatn,
vrdiuwoat, 80.
wtylyam, doubtful form, 84,
69, 75.
vrfOHy ' masculine % 80.
veda daiva, 808, n. &
vtcR, in cpd., 72; twb}, abl.,
78.
vend setan% 618, n. 2.
«M, construction of clansoa
with, 96, 97.
554
Sanskrit Index
vau « yonder sun, 169.
vausat, 861, n. 4, 897, n. 2.
vyakfarena, w. r. for viksarena,
79, 511, n. 8.
vyanftin, to be restored for
dyafUdn, 861, n. 2.
vyapanayitum, doubtful form,
84, 77, 291.
vyd-caks, 248.
vydhanasyd, used of verses,
287.
vydhdvam, 188.
vyfltoaytta, 76.
vytidhoj form of Dvadac&ha,
59-61, 467, n. 8, 611, n. 1,
618, n. 1.
vyOdhachandaa, 59.
vyUhdy 217, n. 1.
vU : provUyeron, 77.
p and j, confused in MSS.,
886, n. 8.
fate, sense of, 187, n. 1, 486,
n. &
pa&edmo daivotn, as dh&va, 172,
189, n. 2.
patoista, 81, taken as 8rd
person singular by Sayana,
282.
pahstavya, 77.
paMod, w. r. for pasted, 77.
patfyu, variant of patdyus, 78.
fanaistaftim, 78.
pamitr, euphemistic use of,
406, n. 8.
paydsai, 78.
parabha, 140.
paid, dual in a Mantra, 69,
189, n. 8.
palya, part of arrow, 126.
papvat, 90, 120, n. 2.
fasfttf, w. r. for pastd (cf.
utsretd), 488, n. 1 ; correct
reading for patoM, 77.
pWUr&yl, 72.
ft : f0T0, paydsai, apayat, 76.
fundsfrmi, 875, n. 1.
p upruma, 69.
?ufma or fufman, at end of
compounds, see Somacus-
man, 886; Vraaousma,
866.
ppcu, 477.
pert, 69, 76.
po : nihp(y)dna, 76.
forUdmo dotal, 429, n. 8, 488,
n. 5.
pocatyak, 76.
praddh&deva. 856, n. 8.
pramanam, v. 1. for frvmoi^im,
808, n. 7.
frt : paripriyete, 77.
prtto, v. 1. for srta, 445, n. 8.
pritavat, 80.
fti, forms of, 78.
presihin, 808, n. 6, 874, n. 2.
praisthya, 808, n. 8.
pvd, or aped, 298, n. 2.
f and hh, interchange of, 866,
n. 5.
f and sy, interchange of (cf.
a and sy, 299, n. 6), 808,
n. 9, 866, n. 4.
sayadhvam, w. r. in Lindner's
text, 517, n. 1.
fat m the six (seasons), 169.
saprifoatam, 74.
sastih, as accusative, 74, 290.
8 and ay, confused in MSS.,
299, n. 6.
so, as quasi particle, 84 ; re-
suming subject in anacolu-
thon, 81 ; contraction in a
Terse, 100 ; so, erroneously
read for yo, 264, n. 1 ;
omitted, 404, n. 7.
sa yadi, 84, 815, n. 1, 855, n. 1.
sathydjye, 110, n. 1, 865, n. 8.
samlokete, 46.
samvahdvahai, 841, n. 1.
som-faito, 609, n. 8.
samsthdpayan, 74 ; samsthd-
payiseyuh, 492, n. 6, xii.
samgatdm, doubtful form, 884,
n. 8.
sadva, 46.
san\jabkruh, 75.
santfXapaya, euphemistic use
of, 406, n. 8.
8am-j9Ld, with dative and lo-
cative, 88.
samjftdndnesu, w. r. for $am-
jHdnam esu, 70, 807, n. 15.
sattatnam, v. 1. Baptamam, 457,
n. 8.
Sattrasya rddhi, 518.
sapiaHm, apparently as nomi-
native, 74.
aamagrbhQdt, 75.
samavadyaii, 407, n. 2.
samindhvam, possible
for aamiddham, 444, n. 8.
samistayajiMsi, 811, n. 1.
samudantam, 251, n. 2.
samQdha, form of Dvadacaha,
59-61, 511, n. 1, 518, n. 1 ;
samUlhd, w. r., 478, n. 6.
sam-pd, middle of, with in-
strumental, 86.
sampddayiseyuli, an impossible
form (cf. prambhdvayisanti),
492, n. 6.
samrdj, used probably of
fellow sacrificers, 898, n. 4.
sardiayah, origin of, 808,
n. 7.
sayate, ' go \ Dh&tupttha root,
possible source of, 517, n. 1.
sarpardJKi, irregular use of,
511, n. 2.
Sarvaearu, perhaps a place
name, 259, 519.
sarvasvajaina, 67, n. 7.
$arvahari, a hymn (RV. x. 96),
79.
saloma, 821, n. 2.
sasrjdna, 77.
sahasrdyu, variant of 8ahasr&~
yus, 78.
sddhu, 188, n. 7.
sdmndyya, 861, n. 1.
s&ma, edman, derivative of,
179.
sdmdjye, doubtful reading,
481, n. 2.
sdmndhuka, irregular form
(JAOS. xxxi. 106), 80, 84,
79.
sdrpardJHl, irregular form,
611, n. 2.
sic i abhisisicdna, 77; asicd-
mahai, 76.
aisdsatyab 76.
s&ra, 875, n. 1.
su, use of, 79.
Budhdydm, 88, 190, n. 2, 196,
n. 2.
sunvat, doubtful sense, 421,
n. 2.
su mat pad vag ds, 152.
subrahmanyd, 618, n. 8.
surup&t, doubtful word, 866,
n.2.
Sanskrit Index
555
sulefdtj conjectural restora-
tion, 865, n. 2.
8%tkfdayam, 804, n. 10.
tOryanyanga, 446, n. 8.
sr : pratisdram^ 77 ; triOy v. 1.
for frita, 445, n. 8.
wrji prasitrkfdni, 509.
ftatrftoolf, suggested reading
for m irdtwfi, 299, n. 4.
sevaril, 518, n. 2.
startavai, infinitive, 77.
stomakfntairat&yai, doubtful
sense, 496, n. 8.
sUmebhihj unique form for
prose, 72.
athana, 69.
stha, with double dative, 70,
82 ; pratitiftMt, aathtifth&tai,
75.
sthitavat, 80.
ipand or'syand, 252.
sprdh, with locative, 848, n. 1.
emasi, in anusmati, 68, 75.
trucauj 859, n. 2.
stxufoyati, 77.
svaravtpfa, sense of, 80, n. 2,
225, n. 11.
svid, in kah nid, 84 ; kim mid
. . . aho svidy 90.
A and a, confused in MSS.,
520, n. 6.
ha z& apt (misprinted iha v&
api in Lindner's ed.), 89.
ha sma, with present indica-
tive, 85; with imperfect
and perfect, xi; with ttt,
preceding a gerund, 801,
n. 11.
han : nirhanan, 75 ; ahanat,
75; apa-jaghnire, misread
jajftire, xii.
hanta, with subjunctive, 86,
804, n. 5.
haratai, doubtful reading for
hartUai, 75.
harjha, wrong reading, 440,
n. 2.
havifkrt, 881, n. 1.
haritpankti, sacrifice of five
oblations, 152, 418, n. 1.
hi, repeated, 90 ; yad . . . M,
95 ; yasmdt ...hi, 127, n. 4.
hinah, misreading for hlnafy,
449, n. 2.
ftm, 858, 40a
hr : akrnOt, 75, 477, n. 2.
hr : sanvabhruhj 76.
hot?, etymology of the word,
110.
HARVARD ORIENTAL SERIES
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Volume L J&taka-M&lft. Stories of Buddha's former incarnations. By Arya (Jura.
Critically edited in the original Sanskrit (Nagarl letters) by Hexdrik Kbbn,
Professor in the University of Leiden, Netherlands. 1891. Second issue, 1914.
Pages, 270. Royal 8°. Price, $3. (Translation by Speyer, London, 1895, Frowde.)
Volume 2. Sankhya-Pravachana-Bhashya, or Commentary (Bhashya) on the
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Volume 4. Karpura-Manjari. A drama by the Indian poet Rajacekhara (900 A. D.).
Critically edited in the original Prakrit (Nagarl letters), with a glossarial index and
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Volumes 5 and 6. Brhad-Devata (attributed to Qaunaka), a summary of the deities
and myths of the Rig-Veda. Critically edited in the original Sanskrit (Nagarl
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Volumes 7 and 8. Atharva-Veda. Translated, with a critical and exegetical com-
mentary, by William Dwight Whitney, late Professor of Sanskrit in Yale
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the English Language. — Revised and brought nearer to completion and edited by
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authorship and divinity and metre of each stanza; extracts from the ancillary
literature concerning ritual and exegesis ; literal translation ; elaborate critical and
historical introduction.
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Volume 9. The Little Clay Cart (Mrc-chakatika). A Hindu drama attributed to
King gudraka. Translated from the original Sanskrit and Prakrits into English
prose and verse by Arthur William Ryder, Instructor in Sanskrit in Harvard
University. 1905. Pages, 207. Royal 8°. Price, $2.
A Hindu masterpiece, reproduced with truth and literary finish. ' The champagne
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happily chosen as a gift-book.
Volume 10. Vedio Concordance : being an alphabetic index to every line of every
stanza of the published Vedic literature and to the liturgical formulas thereof, that
is, an index (in Roman letters) to the Vedic mantras, together with an account of
their variations in the different Vedic books. By Professor Maurice Bloomfield,
Johns Hopkins University, Baltimore. 1906. Pages, 1102. Royal 4°. Price, $15.
The Concordance enables us to find with ease : 1. where a given mantra occurs, if
it occur but once ; 2. if more than once, in what places ; and 3. if with variants, what
those variants are. Being in one volume, it is thus the most convenient register of
Vedic variants available. It is also by far the most comprehensive. It covers such
great texts as the Rig- Veda and Atharva-Veda exhaustively (these two alone require
about 50,000 entries) ; and, exhaustively or selectively, it covers over 100 other texts.
The book was printed, not from electrotype plates, but from type, and in an edition
of 1000 copies, now half exhausted. The cost in money and labour was so great that
the prospect of a new edition is very remote. For many decades it will maintain its
value, an enduring monument to the industry and learning and resolute will of
Professor Bloomfield.
Volume 11. The Paficha-tantra : a collection of ancient Hindu tales, in the re-
cension (called PanchakhySnaka, and dated 1199 a. d.) of the Jaina monk, Purna-
bhadra, critically edited in the original Sanskrit (in Nagari letters • and, for the
sake of beginners, with word-division) by Dr. Johannes Hertel, Professor am
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allied recensions, as shown in Parallel Specimens. By Professor Hertel. 1912.
Pages, 10 : and 19 sheets, mounted on guards and issued in atlas-form. Royal 8°.
Price, see above.
Volume 14. The Panchatantra : a collection of ancient Hindu tales, in its oldest
recension, the Eashmirian, entitled Tantrakhyayika. The original Sanskrit text
(in Nagari letters), editio minor, reprinted from the critical editio major which was
made for the Konigliche Gesellschaft der Wissenschaften zu Gtittingen, by Professor
Hertel. 1915. Pages, 160. Royal 8°. Price, 92.
The Panchatantra. For two thousand years and more, the tales of the Panchatantra
have instructed and delighted the Hindus. It was the Panchatantra that formed the
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Theodor Benfey. From the Panchatantra, through translations of translations, have
come some of the most notable books of mediaeval Europe, such as the Directorium
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of racy Tudor English, the translation (1570) of Doni by Sir Thomas North (reprinted
by J. Jacobs, London, 1888).— The Hindus have a way of emboxing a second story
into the first, a third into the second, and even a fourth into the third. The result
is confusing. These emboxments are here shown in an ingenious and self-explaining
way, by putting into the margin vertical wavy lines, single or double or triple, as the
case may be. Thus the continuation of an interrupted story is found at a glance.
Volume 15. Bh&ravi's poem Kiratarjunlya or Arjuna's combat with the Kirata.
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The subject-matter is taken from the Maha-Bharata. The Kirata or mountaineer
is the god Shiva in disguise. A valuable introduction and various other useful
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Volume 16. The 9*kuntala, a Hindu drama by Kilidftsa: the Bengali recension
critically edited in the original Sanskrit and Prakrits by Richard Pischel, late
Professor of Sanskrit at the University of Berlin.
The masterpiece of the literature of India. Pischel died in 1908. Under many
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to complete and issue the book.
Volume 17. The Yoga-system of PataSjali, or the ancient Hindu doctrine of con-
centration of mind : embracing the Mnemonic Rules (Yoga-sutras) of PataSjali, the
Comment (Bhashya) attributed to Vyasa, and the Explanation (Tattva-vaicaradi) of
Vachaspati-Micra : translated from the original Sanskrit by James Haughton
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The Comment is the oldest systematic exposition of Yoga-doctrine, written in
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the general impression is one of admirable clearness.
Volumes 18 and 19. The Veda of the Black Yajus School, entitled T&ittiriya
Samhita. Translated from the original Sanskrit prose and verse, with a running
commentary. By Arthur Berriedale Keith, D.C.L. (Oxford), of the Inner
Temple, Barrister-at-law, and of His Majesty's Colonial Office, sometime Acting
Professor of Sanskrit at the University of Oxford, Author of ' Responsible Government
in the Dominions '. Volume 18, kandas I— III ; volume 19, kandas IV- VII. 1914.
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style, and date (' about 600 b. a'), and the religious ritual of ancient India.
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Volumes 20 and 24. Rig- Veda Repetitions. The repeated verses and distichs and
stanzas of the Rig-Veda in systematic presentation and with critical discussion. By
Professor Maurice Bloomfield, of the Johns Hopkins University, Baltimore.
Volume 20 contains Part 1 : The repeated passages of the Rig- Veda, systematically
presented in the order of the Rig-Veda. Volume 24 contains Part 2 : Comments and
classifications from metrical and lexical and grammatical points of view, and from
the point of view of the themes and divinities of the repeated passages. 1916. Pages,
508 + 206 = 714. Royal 8°. Price, $5. Not sold separately.
This work is the first of three natural sequels to Bloomfield's great Vedic Con-
cordance : 1. The Rig-Veda Repetitions ; 2. The Reverse Concordance ; 3. The Vedic
Variants. A draft of the second has been actually prepared by Bloomfield. And he
and Edgerton have in hand the first draft of the third, a systematic presentation and
critical discussion of the variant readings of the Vedic texts. The aim of this work
on the Repetitions is to help us to understand the oldest religious document of Indo-
European antiquity.
Volumes 21 and 22 and 28. Bama's Later History, or Uttara-Kama-Charita, an
ancient Hindu drama by Bhavabhuti. Critically edited in the original Sanskrit and
Prakrit, with an introduction and English translation and notes and variants, Sec.
By Shripad Krishna Bblvalkar, Graduate Student of Harvard University.
(Now, 1920, Professor of Sanskrit at Deccan College, Poona, India.)
Dr. Beivalkar, when returning to India in 1914 from his studies at Harvard, shipped
his manuscript-col lation8 and other papers and his books by the German freighter,
Fangturm. In August, 1914, the Fangturm was interned at the port of Palma,
Balearic Islands. In 1919, she was released. In May, 1920, Dr. Beivalkar recovered
his papers.
Volume 21 was issued in 1915, complete.
Of volume 22, the first 92 pages, containing the text of the whole play, have been
in print since January, 1915, awaiting for over five and one half years the recovery of
the material for the rest of the book.
Of volume 28, the material included collation-sheets giving the readings of manu-
scripts from widely-separated parts of India, from Nepal to Madras, from Calcutta to
Bombay. In spite of the generous assistance of His Majesty's Secretary of State for
India in Council, the work of getting the loan of these mss. was so great that it
seemed best not to try to do it again, but to await the release of the Fangturm.—
There is hope now that volumes 22 and 23 may be issued.
Volume 21. Rama's Later History, &c. Part 1. Introduction and translation.
(Prefixed is a convenient synoptic analysis of the play. The introduction treats of
Bhavabhuti 's life and date and works, and includes a summary of the Rama-story as
given by the Ramayana. Lanman adds an essay entitled 'A method for citing
Sanskrit dramas.' The method is very simple and practical.) 1915. Royal 8°.
Pages, 190. Price, *2.
Volume 22. Bama's Later History, &c. Fart 2. The text, with index, glossaries,
&c. (This was printed at Bombay, with the exquisitely beautiful type, newly cast
for this work, of Javaji's Nirnaya Sagara Press, and upon paper made at Oxford for
this edition. Each Prakrit speech is followed by the Sanskrit version in immediate
sequence.) See above.
HARVARD ORIENTAL SERIES
Volume 23. Rfima*s Later History, &o. Fart 3. Explanatory and critical epilogue.
(Critical account of the Manuscripts. Running expository comment. The variant
readings of the mss. The typographical ' make-up * of Comment and Variants into
pages is such that they go pari passu. These epilegomena close with an essay on the
two text-traditions of the play, a time-analysis, a note on the Hindu stage, &c.) See
above.
Volume 24. Big-Veda Repetitions. Parts 2 and 3. By Professor Bloomfield.
Described above, with volume 20.
Volume 25. Big- Veda Brahmanas : The Aitareya and Kausitaki Brahmanas of the
Rig-Veda. Translated from the original Sanskrit By Arthur Berrikdale Keith,
D.C.L., D. Litt., of the Inner Temple, Barrister-at-law, Regius Professor of Sanskrit
and Comparative Philology at the University of Edinburgh. 1920. Pages, 567.
Royal 8°. Price, $5. I
The Vedic literature falls into three clearly sundered groups : the Vedic hymns or
Mantras ; the Brahmanas, 'the priestlies ' or ' priestly (discourses) ' ; and the Sutras. \
Keith thinks that the Aitareya is not later than 600 B. a The plan of the work is
like that of volumes 18-19 : elaborate introduction ; translation ; running comment
on the same page. The skill of the priestly story-tellers is at its best in the splendid
legend of £unahcepa (threatened sacrifice of son by father : cf. Isaac, Iphigeneia,
Phrixos). Despite the pseudo- profundity and puerility of the Brahmanas, they are of
genuine significance to the student of Hindu antiquity, social and religious. And
they are in fact the oldest Indo-European prose extant.
Volumes 26 and 27. Vikrama'a Adventures, or The Thirty-two Tales of the
Throne. A collection of stories about King Vikrama, as told by the Thirty-two
Statuettes that supported his throne. Edited in four different recensions of the
Sanskrit original (Vikrama-charita or Sinhasanadvatrincaka) and translated into
English with an introduction, by Franklin Edgbbton, Assistant Professor of
Sanskrit at the University of Pennsylvania. Nearly ready.
Vikrama's Adventures is one of the most famous story-books of mediaeval India.
Vikrama is a kind of Hindu King Arthur, an example for real kings. Edgerton hopes
that his work may prove suggestive as a model for students of comparative literature.
The text of each of the four recensions is printed in horizontally parallel sections, so
that each page contains those parts which correspond to each other in substance.
And the translation is treated in like manner. Comparisons are thus facilitated to
a degree never before attained in a work of this kind.
From all this, Edgerton reconstructs, with some detail, and with reasonable
certainty, the original work from which the current versions are derived. This he
presents in the form of a Composite Outline, the concrete solution of a problem
in literary genetics.
Volumes 28 and 20 and 80. Buddhist Legends. Translated from the original
Pali text of the Dhamma-pada Commentary, by Eugene Watson Burlingame,
Fellow of the American Academy of Arts and Sciences, sometime Harrison Fellow
for Research at the University of Pennsylvania and Johnston Scholar in Sanskrit at the
Johns Hopkins University and Lecturer on Pali at Tale University. 1921. Pages,
862 + 370 + 378=1110. Royal 8°. Not sold separately. Price, $15.
Dhamma-pada, or Way of Righteousness, is the name of one of the canonical books
HARVARD ORIENTAL SERIES
of the Buddhist Sacred Scriptures. It consists of 423 stanzas. These are reputed to
be the very words of the Buddha himself. The Dhamma-pada Commentary, composed
by an unknown author in Ceylon about 450 A. D., purports to tell the circumstances
under which Buddha uttered each one of these stanzas. In telling them, it narrates
299 stories or legends. These stories are the preponderating element of the
Commentary, and it is these which are here translated.
In style and substance the tales resemble those of the famous Jataka Book, the
Buddhist Acta Sanctorum, a counterpart of the Legends of the Christian Saints.
And they present many parallels to well-known stories of medieval literature,
Oriental and European. For comparative study of such parallels (a most inviting
task), Doctor Burlingame's Synopses, clear and brief, will prove a very great
convenience. His vigorous diction suggests familiarity with such ' wells of English
undefyled ' as the Bible and the Book of Common Prayer. The work gives a vivid
picture of the everday life of the ancient Buddhists — monks, nuns, lay disciples. It is
thus, incidentally, an admirable preparative for the study of the more difficult Buddhist
books in the original. As especially attractive stories may be cited : Lean Gotaml
seeks mustard-seed to cure her dead child ; Murder of Great Moggallana ; Buddha
falsely accused by Chincha ; the Hell-pot. A critical and historical introduction is
prefixed. At the end is an intelligent index.
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